PIONEER 
 
 MISSIONARIES 
 
 OF THE 
 
 CHURCH 
 
 C,C.CREEGAN,D.p. 
 
 iiiiimiiuiuiuliiuuuuuiiB 
 
<^^ PRINCETON, N. J. '^ 
 
 Purchased by the Hamill Missionary Fund. 
 
 BV 3700 .C7 1903 
 
 Creegan, Charles Cole, 1850- 
 
 1939. 
 Pioneer missionaries of the 
 
 r h n r r h 
 
 \ 
 
M-^^^-^-^-, 
 
PIONEER 
 MISSIONARIES 
 
 of THE CHURCH 
 
 By The Rev. Charles C. Creegan, D.D. 
 
 Author of ''Great Missionaries," etc. 
 
 n 
 
 AMERICAN TRACT SOCIETY 
 
 150 Nassau Street, New York 
 
Copyright, 1903, 
 By American Tract Society. 
 
TO 
 
 THE STUDENTS OF OUR COLLEGES AND UNIVERSITIES, 
 
 AND MORE ESPECIALLY 
 
 TO THE STUDENT VOLUNTEERS, 
 
 THIS VOLUME IS 
 
 AFFECTIONATELY INSCRIBED. 
 
CONTENTS 
 
 CHAPTER PAGE 
 
 Preface by the Author vii 
 
 Introductory Note by Rev. Harlan P. Beach, 
 M.A., Educational Secretary Student Volun- 
 teer Movement xi 
 
 I. Bishop Reginald Heber, Pioneer Missionary in 
 
 Southern India . ..... I 
 
 II. Robert Morrison, Pioneer Missionary to China ii 
 
 III. John Eliot, the Apostle to the Indians . . 22 
 
 IV. David Brainerd, the Apostle to the North Amer- 
 
 ican Indians 34 
 
 V. Henry Martyn, Pioneer Missionary to India and 
 
 Persia 48 
 
 VI. James Calvert, Pioneer Missionary to the Fiji 
 
 Islands 64 
 
 VII. Luther Halsey Gulick, M.D., Pioneer Missionary 
 
 to Micronesia 76 
 
 VIII. Guido Fridolin Verbeck, Pioneer Missionary to 
 
 Japan 90 
 
 IX. Alexander Duff, Pioneer Missionan,- to India . 102 
 X. Cvrus Hamlin . Missionary to Turkey, and 
 
 Founder of Robert College . . . .114 
 XI. Daniel Bliss, Missionary to Syria, and Founder 
 
 of Syrian Protestant College .... 127 
 XII. Peter Parker, M.D., Pioneer Medical Missionary 
 
 in China 138 
 
 XIII. John Scudder. M.D., Pioneer Medical Missionary 
 
 in Ceylon 130 
 
 XIV. William Miller. Pioneer Missionary, and Presi- 
 
 dent of College at Calcutta . . . .163 
 
vi Contents 
 
 CHAPTER PAGE 
 
 XV. John Murdoch, Pioneer of Christian Literature in 
 
 India 174 
 
 XVI. James Gilmour, Pioneer Missionary to the Mon- 
 gols 184 
 
 XVII. John Livingston Nevius, Missionary to China . 200 
 XVIII. John Everett Clough, Pioneer Missionary to 
 
 India 213 
 
 XIX. James Hudson Taylor, Founder of China Inland 
 
 Mission 225 
 
 XX. Crosby H. Wheeler, Missionary to Turkey and 
 
 Founder of Euphrates College . . . 236 
 XXI. Samuel Rollins Brown, Pioneer Missionary to 
 
 Japan 247 
 
 XXII. James Chalmers, the Martyr of New Guinea . 260 
 
 XXIII. Colonel Jerome D. Davis, Pioneer Missionary to 
 
 Japan 280 
 
 XXIV. S. Wells Williams, Pioneer Missionary to China 
 
 and Diplomat 292 
 
 XXV. Elias Riggs, Missionary to Turkey; Great Lin- 
 guist and Translator 301 
 
 XXVI. Christian Friedrich Schwartz, Pioneer Mission- 
 ary to India 308 
 
PREFACE 
 
 The cordial reception which has been given in 
 England, as well as America, to "Great Mission- 
 aries," which was issued several years ago, has led 
 to the preparation of this volume. Since the noble 
 men whose life story is briefly told in these twenty- 
 six sketches were nearly all of them founders of 
 missions, if not makers of empires, the title "Pio- 
 neer Missionaries" seems the only one which clearly 
 defines the scope of the book. 
 
 If the writer had been so inclined, the limits of 
 space would have prevented any embellishment. It 
 has not been an easy task to compress the main fea- 
 tures of the biography of a great man "of whom 
 the world is not worthy" into a single chapter, when 
 one longs for two or three hundred pages to tell the 
 thrilling story of toil and sacrifice and triumph. 
 Brief as are these sketches, it is hoped they may be 
 found to give the leading facts in the career of each 
 of these missionary heroes, and that not a few of 
 those who read the book, especially among the stu- 
 dents in our colleges, may be inspired "to follow in 
 their train." 
 
viii Preface 
 
 In view of the place which the sweet singer, 
 Bishop Heber, has in all our hearts, not alone be- 
 cause of his exceptional achievements on the mis- 
 sion field, but chiefly because of his great hymn, 
 "From Greenland's Icy Mountains, from India's 
 Coral Strand," etc., the place of honor has been 
 given to him. The second place of honor, the clos- 
 ing chapter, has been assigned to Schwartz, who 
 went to India a generation before Carey, and who 
 was one of the foremost missionaries since St. Paul. 
 
 If the reader asks why have Moffat and Living- 
 stone, Hannington and Patteson, Judson and Carey, 
 — names which have become household words — no 
 place in this volume, the reply is, these having 
 found a place in the author's previous volume, he 
 did not deem it necessary to include them here, al- 
 though they were also pioneers. The temptation to 
 include several of the distinguished Moravian mis- 
 sionaries was only successfully resisted after an ex- 
 amination of that classic upon the subject by one 
 of the highest authorities on missions of the last 
 century, the late Rev. A. C. Thompson, D.D., of 
 Boston. 
 
 The author wishes to acknowledge his gratitude 
 to the publishers, who have extended many courte- 
 sies, and who in the mechanical part of the work 
 have left nothing to be desired. He wishes also to 
 express his sincere thanks to Rev. John P. Jones, 
 
Preface 
 
 IX 
 
 D.D., of Madura, India, for the chapters on Drs. 
 Miller and Murdoch ; to Rev. E. C. Scudder for the 
 sketch of his distinguished grandfather. Dr. John 
 Scudder; to Prof. Fred. Bliss, Ph.D., for the ad- 
 mirable sketch of his father. President Daniel Bliss ; 
 to Rev. James L. Barton, D.D., of Boston, for the 
 chapter on President Wheeler, with whom he was 
 associated in Turkey for nearly ten years; to Mrs. 
 Emma R. Clough, Ph.D., for the brilliant chapter 
 in which she tells the life story of her famous hus- 
 band. 
 
 If in reading this book, the result of years of 
 study of missionary biography, some young soul is 
 moved to carry the Gospel message to the millions 
 who sit in darkness in lands beyond the sea, or in 
 the ''isles which wait for him," as Henry Martyn 
 was led to missionary service by reading Jonathan 
 Edwards' life of David Brainerd, the writer will feel 
 that he has been repaid an hundred-fold. 
 
 c. c. c. 
 
 New York, May 29, 1903. 
 
INTRODUCTORY NOTE 
 
 A recent German writer, Pastor Striimpfel, in dis- 
 cussing missionary literature, says, "Was ich nicht 
 weiss, macht mich nicht heiss." Yet it is not all 
 knowledge, even on the subject of missions, that has 
 in it the power to impart ardor. Much missionary 
 literature is written without any definite aim; and 
 while it may result in wider knowledge, it lacks the 
 power to interest and to affect the life. 
 
 If the experience of the Educational Department 
 of the Student Volunteer Movement for Foreign 
 Missions has made any one conviction stronger than 
 another, it is that college men and women — and pre- 
 sumably other young people as well — are most af- 
 fected by life. If this life is lived under unfavorable 
 conditions and amid scenes that are new and strange, 
 if its aims are heroic and Christlike, and if in the 
 realization of those purposes peril or lifelong stren- 
 uousness are the lot of the hero, by so much the more 
 does the interest increase. The man who forsakes 
 all that youth most values and flings himself into 
 some forbidding environment, there to live down 
 hostility or to face death in order that the words of 
 
xii Introductory Note 
 
 the Gospel and the acts of Jesus may be brought to 
 bear upon races in deepest degradation and need, be- 
 comes to young people an interpretation of Jesus and 
 an inspiration to personal devotion to his unfinished 
 work. 
 
 It is for some such reasons that a volume like the 
 present one cannot fail to be of the utmost value to 
 the cause of missions. The author entered upon its 
 composition with the advantage of a personal pas- 
 sion for missions, which has been nurtured by long 
 years of successful advocacy of the cause. His ear- 
 lier volume of similar character, "Great Mission- 
 aries of the Church," has been highly appreciated 
 by thousands of interested readers. This new ven- 
 ture cannot be less acceptable. The twenty-six apos- 
 tles whose labors are here so clearly sketched are 
 men whose lives have told upon the nations. About 
 equally divided in point of nationality between 
 America and Europe, the oneness of the missionary 
 enterprise and the world-wide brotherhood of mod- 
 ern apostleship are most happily exemplified. One 
 of the special values of the collection lies in the fact 
 that much of the material here found is inaccessible 
 to the ordinary reader, either because the printed 
 biographies of the earlier missionaries are out of 
 print or else because the life is not yet ended, and 
 hence is not committed to writing. Almost half a 
 
Introductory Note xiii 
 
 dozen of the latter class are doing a work of pro- 
 found significance, and when the reader turns from 
 his missionary periodical to learn further concerning 
 the men whose words he has just been reading, to 
 his disappointment he finds no mention of their 
 names in books of reference. 
 
 This volume is more even than a collection of 
 dynamic biographies. Studies in missionary meth- 
 ods are made possible by the inclusion in it of mis- 
 sionaries who wrought as specialists in various de- 
 partments, as well as of those versatile workers who, 
 like Cyrus Hamlin, were masters of toward a score 
 of trades and employments. Is the reader lax in his 
 spiritual life? Brainerd and Martyn and Hudson 
 Taylor will be a tonic to him. Do we lack fortitude 
 and seek easy paths in life? Such pioneers as Mor- 
 rison, Calvert, and Chalmers put us to shame. Do 
 our young people feel that to be a missionary is to 
 throw one's life away? Read the story of Schwartz, 
 India's great pioneer ; of Verbeck, a maker of Ja- 
 pan ; of Duff, who was the first great Christian edu- 
 cator of the Hindus; of Bliss, who is teaching the 
 Holy Land those sciences which have their remote 
 springs in Bethlehem and Nazareth and Calvary; of 
 John Murdoch, LL.D., the oldest writer for India's 
 teeming populations; of Peter Parker, who, as a 
 medical missionary, opened China to the Gospel at 
 
xiv Introductory Note 
 
 the point of his lancet, as he later did still farther 
 through diplomacy. But space fails to name others 
 in this galaxy of zeal and power. A perusal of these 
 pages will show that the half has not been told or 
 even hinted at. 
 
 Harlan P. Beach, 
 Educational Secretary Student Volunteer Movement 
 
PIONEER MISSIONARIES 
 
 BISHOP REGINALD HEBER, D.D. 
 
 BORN APRIL 21, I783. 
 DIED APRIL 3, 1826. 
 
 To many of former generations the name of 
 Reginald Heber suggested the distinguished scholar 
 of Oxford studying and winning rare honors; to 
 others he will ever be the loved Bishop of Calcutta, 
 working and dying to uplift the oppressed; but to 
 the whole world to-day he is known as the composer 
 of some of our grandest church hymns. His endur- 
 ing fame will perhaps forever rest on the monument 
 of these loved, sacred poems. 
 
 In the quiet country rectory of Cheshire, Reginald 
 Heber was born April 21, 1783. Fortunate is the 
 child who can listen to stories of ancestors whose 
 lives are proudly traced back through England's 
 noblest families to the days of Queen Elizabeth, and 
 this boy eagerly listened to the tales of the deeds of 
 valor and chivalry, and looked with interest on the 
 shining coat of arms of which the family members 
 boasted. But his rare mental and moral qualities 
 
2 Pioneer Missionaries 
 
 constituted his richest inheritance from his ances- 
 try. 
 
 His life-work seemed but an echo of his childhood 
 days. It has been said, "Heber was a born bishop," 
 At the age of three we see his early missionary spirit 
 of help and comfort when in the midst of a severe 
 storm he allays his mother's fears by saying, "Do not 
 be afraid, mamma, God will take care of us." His 
 early loving care in that storm and darkness was but 
 prophetic of his later care of many distressed souls 
 in the spiritual darkness of foreign lands. At five 
 he is a little clergyman reading the Scriptures under- 
 standingly, and naming instantly the book and chap- 
 ter of verses which his father and friends suggest. 
 At six he is a veritable university student, absorbing 
 at a glance the pages of a Latin grammar, and at 
 seven we see a miniature of the future poet, render- 
 ing "Phsedrus" into verse. The ambitious, gener- 
 ous, loving traits of his boyhood days increase and 
 develop into the noblest qualities of manhood. 
 
 At the age of seventeen he was in college. This 
 was the beginning of a brilliant university career. 
 The life at Oxford was a constant inspiration to his 
 studious, ambitious nature. One rare honor fol- 
 lowed another, and each was earned by his close ap- 
 plication, steadfast activity and untiring devotion. 
 For the Newdigate Prize he prepared his famous 
 poem "Palestine," and, at a suggestion from his 
 
Reginald Heber 3 
 
 friend, Walter Scott, he added some of the most 
 popular lines to this production, which became one 
 of the best-loved of religious verse of those years 
 and has been incorporated with the highest and best 
 poetry on divine subjects. Soon it was translated 
 into Welsh and set to music. In Blackwood's Maga- 
 zine a writer said, "None who heard Reginald 
 Heber recite his 'Palestine' in that magnificent thea- 
 ter will ever forget his appearance — so interesting 
 and impressive; in the hush the audience felt that 
 this was not the mere display of the skill and in- 
 genuity of a clever youth, but that here was a poet 
 indeed, not only of high promise but of high achieve- 
 ment." Little did he dream that day that seven- 
 teen years later he would enjoy the rare privilege of 
 hearing his "Palestine" performed as an oratorio in 
 the same building. 
 
 In 1805, with his friend John Thornton, he made 
 a tour of Europe, which was at that time on the 
 threshold of catastrophe and aflame with war. 
 Through Sweden, Norway, Finland and Russia the 
 young men traveled. Heber is constantly writing 
 of his daily experiences, and his notes are of unusual 
 interest. Now he writes of some Norwegian fairy 
 lore, again an ancient ruin or a simple peasant ar- 
 rests his attention ; notes follow of huge upheavals of 
 rocks, encampments of the Finns, the beautiful and 
 natural features of Stockholm, and again a page de- 
 
4 Pioneer Missionaries 
 
 scribes an exciting sledge journey over the frozen 
 plains of Russia. All these are recreations; but, 
 added to the pleasures, are the thoughtful hours 
 given to the mingling of the Eastern and Greek lan- 
 guages v^^ith the Russian, the impressions received 
 from his first glimpse of the worship of the Moham- 
 medans, and greatest of all is his first real and deep 
 interest in the work of foreign missions. 
 
 October, 1806, sees him again in Oxford, and 
 now, deciding to take priests' orders, he once more 
 becomes the diligent student, working and reading 
 early and late. In 1807 he is ordained deacon, and 
 in a letter writes, "I hope and trust for God's guid- 
 ance." In August, 1807, we hear of him first as a 
 pastor. How gladly his old home friends welcomed 
 him as their leader ! How they admired the brilliant 
 young student who stood up before them ! Is it 
 strange that some of the old people of Hodnut wept 
 before he had even uttered one word of his first ser- 
 mon? 
 
 Now came days full of loving, conscientious min- 
 istrations and devotion to his ever-increasing parish 
 duties, but all was accomplished with the same stead- 
 fast purpose, unflinching resolve and untiring en- 
 ergy. But besides this work his days were filled 
 with preparations for lectures on philosophic, lit- 
 erary and religious subjects, attention to questions 
 of political importance, contributions to the Quar- 
 
Reginald Heber 5 
 
 terly Review and activity in missionary matters. At 
 the same time he was busy on his elaborate work, 
 "The Dictionary of the Bible," giving attention also 
 to the collection and publication of a book of poems 
 and translations and writing reviews of books. His 
 work was prodigious, but in it all he was helped by 
 his wife, who lovingly and cheerfully shared and 
 lightened each care and burden. 
 
 It was his desire to economize the labor of organ- 
 izing funds and workers for a common cause, and in 
 1819 a Royal Letter was issued authorizing collec- 
 tions to be made in every church and chapel to aid 
 the work of the Society for the Propagation of the 
 Gospel in India and the East. He journeyed to 
 Wrexham to hear his father-in-law. Dean Shipley, 
 preach a sermon in reference to this subject. On the 
 day previous, the Dean asked him if he would write 
 some hymn suitable for such an occasion. Heber, 
 filled with enthusiasm, wrote the familiar lines 
 beginning, "From Greenland's Icy Mountains." 
 This famous hymn was impromptu, coming from a 
 heart devout and full, and a mind skilled and in- 
 spired. The joyous, inspiring strains have continued 
 to echo and re-echo in the hearts of God's people 
 ever since they were first sung in that beautiful old 
 church in Wrexham on that Sabbath morning long 
 ago in 1 8 19. A hymn book to-day would seem in- 
 complete without this grand old missionary hymn, 
 
6 Pioneer Missionaries 
 
 which so thoroughly voiced Reginald Heber's de- 
 sire: 
 
 "Shall we whose souls are lighted 
 By wisdom from on high, 
 Shall we to men benighted 
 The light of life deny?" 
 
 The very depth of his ambition and zeal and the 
 intensity of his wish he poured forth in 
 
 "Salvation ! Oh, salvation ! 
 The joyful sound proclaim, 
 Till earth's remotest nation 
 Has learned Messiah's name." 
 
 This was not Heber's first hymn, for in 1811 and 
 181 2 The Christian Observer contained a number of 
 his hymns, and in 181 7, when he was appointed to 
 a Canonry in the Cathedral of St. Asaph, he com- 
 posed many a sacred poem as he journeyed on horse- 
 back into Wales. 
 
 In 1820 he began to collect and place his hymns 
 in book form. The collection comprised hymns suit- 
 able for the Sundays and principal holy days of the 
 year. How welcome such a book was will be real- 
 ized from the fact that at this time there were few 
 good hymns, simple and reverent, that were easily 
 accessible. Walter Scott and Robert Southey con- 
 tributed to his collection and soon the book was sent 
 forth. For the first time provision was thus made 
 
Reginald Heber 7 
 
 for suitable hymns for Advent, Christmas, Passion 
 Week, Easter and other occasions. 
 
 Sunday after Sunday in all our Protestant 
 churches to-day, the splendid and majestic roll of 
 his "Holy, Holy, Holy, Lord God Almighty!" 
 surges through the aisles, and its magnificent cres- 
 cendo sweeping on, thrills the soul of every listener. 
 In his "Hymn for the Epiphany" many a heart finds 
 an echo of its own faith and gratitude. In the front 
 rank of the world's best and devoted singers of all 
 that is true and sublime will be found the name of 
 Reginald Heber. Besides his hymns, translations 
 and poems, he wrote prose enough to fill several vol- 
 umes of sermons, addresses and lectures and one of 
 travels. 
 
 In December, 1822, Heber was asked to consider 
 the appointment as Bishop of Calcutta. His earnest 
 work for missions, his deep interest in India and his 
 ardent desire for a greater field for usefulness led 
 him to accept. With courage and hope he, with his 
 brave wife, left for India, June 15, 1823, she realiz- 
 ing even more than he that the task before him called 
 for almost superhuman labor and endurance. How 
 different was the India of 1823 from the India of 
 to-day ! Then it was one vast see, including not only 
 the entire peninsula but the Crown Colony of Cey- 
 lon, the continent of Australia, the colonies of Tas- 
 mania and New Zealand. To these were added 
 Mauritius, Cape of Good Hope and Madeira. 
 
8 Pioneer Missionaries 
 
 These wide-spread districts were in a troubled state; 
 suspicions, jealousies and threatenings were on all 
 sides, yet Reginald Heber did not once shrink from 
 the immense task before him. 
 
 On October lo, 1823, they reached Calcutta. 
 Not only strange scenes, strange faces and unknown 
 perils confronted him, but also a task grown colossal 
 since the death of Bishop Middleton. Quarrels, 
 disputes and outbreaks immediately demanded de- 
 cisive action and the practical administration of his 
 ready tact, rare judgment and wise counsels. There 
 was no time for the deliberate study of the serious 
 problems, but despite these obstacles of so grave 
 and disheartening a character, he met all with an 
 unfaltering faith and courage. Ever ardent and 
 ever clinging to what seemed best and true to him, 
 he conquered what would have intimidated and 
 crushed any other man. To him a stupendous task 
 was not appalling. With judgment and zeal he 
 turned bitterness into harmony, infused new life 
 where indifference had existed, re-established Bish- 
 op's College, that school which represented the early 
 attempt in India to educate the Hindu in secular as 
 well as religious subjects, and established schools 
 for native girls. Everywhere his guidance, his 
 leadership and his influence were immediately felt. 
 
 In June, 1824, he set out on his first visitation, 
 which was one of the most extensive ever under- 
 taken. He traveled over his spiritual kingdom 
 
Reginald Heber 9 
 
 from bound to bound, by land, by water, through 
 peril and danger. Now he was huddled in a close 
 little boat passing the flat alluvial country, again it 
 was through some unhealthy district, some jungle, 
 thicket or malarial swamp that had to be passed to 
 reach a remote station. There were days when he 
 would spend as many as eight hours in public wor- 
 ship. The labor was indeed heavy and the toil un- 
 remitting. But with a cheerful and brave heart he 
 made a formidable and prolonged land march, con- 
 tinuing from September until April. One adventur- 
 ous journey followed another, and in ten months he 
 had visited every important station in the upper 
 provinces. 
 
 Only a few days of rest, peace and happiness 
 came, when he met his wife once more in Bombay, 
 before he again started for the southern provinces. 
 Although but recently recovered from a severe fever 
 his indomitable perseverance and eagerness seemed 
 to overpower his physical weariness. It was ever 
 of others, and never of himself, that he thought. 
 Once more, but now in intense heat and in the sickly 
 season, he is daily preaching — often in several 
 languages — presiding at crowded meetings, visiting 
 and addressing schools, establishing mission sta- 
 tions, confirming and baptizing, settling quarrels 
 and clerical differences, attending to social duties 
 and always planning for the advancement of his 
 people. How eager, how delighted and happy he 
 
lo Pioneer Missionaries 
 
 was by the encouragement with which he met ! His 
 heart was full, and that great heart included all those 
 so lately rescued from the polluting services of the 
 pagoda. He said, "I bless them all — the good 
 people." Never before had he been so intensely, so 
 powerfully interested. He seemed not to know of 
 fatigue, pain or danger. 
 
 On April 3, 1826, after a period of unusual work 
 and mental excitement, he left his companions for a 
 few moments rest. Soon after he was found in his 
 room dead. He had, in a moment, gone to the rest 
 that is of eternal duration. 
 
 For less than three years he had held the Bishop- 
 ric of Calcutta, yet how full each year had been ! 
 How grand in the beginning ! How productive in the 
 end ! No man ever left so great a mark upon India 
 in so short a time. His life was reckoned not by 
 years but by deeds — by heart throbs. His was one 
 of those inspiring forces which accomplish greater 
 deeds in one year than many another can do in a 
 lifetime. His matchless energy, noble unselfish- 
 ness and Christian intrepidity made him a living ex- 
 ample of that higher, nobler life into which he strove 
 to lead the people of India. 
 
ROBERT MORRISON, D.D. 
 
 BORN JANUARY 5, 1782. 
 DIED AUGUST I, 1834. 
 
 Robert Morrison was the first Protestant mis- 
 sionary to China. For twenty-seven years, with no 
 hope of seeing the superstructure, he endeavored to 
 lay the foundation for improved conditions in that 
 vast empire. 
 
 In the picturesque Httle town of Morpeth, North- 
 umberland, he was born January 5, 1782. When 
 but three years old, his father, a Scotch farm labor- 
 er, moved to Newcastle-upon-Tyne, where he estab- 
 lished a business as a last and boot-tree manu- 
 facturer. 
 
 In his early studies Robert Morrison was pro- 
 nounced a dunce, but later he manifested great in- 
 terest and then made rapid progress. He was re- 
 markable for the retentiveness of his memory. One 
 evening when but twelve, he repeated without an 
 error the whole of the one hundred and nineteenth 
 psalm. 
 
 His conduct was not always exemplary. He says 
 he became "somewhat loose and profane" and was 
 "once intoxicated," but at sixteen the consciousness 
 
12 Pioneer Missionaries 
 
 of wrong-doing led him to relinquish his "wicked 
 companions" and bad habits, and his days were then 
 spent in reading, meditation and prayer with fre- 
 quent visits to the poor, sick and distressed. 
 
 When twenty-one he entered Hoxton Academy, 
 a Congregational Theological Institution, near Lon- 
 don, afterward called Highbury College. The ex- 
 pense of his tuition was saved out of earnings, and 
 this extra work to procure money compelled him to 
 study often until twelve and one o'clock during the 
 night hours. 
 
 His mother was painfully startled one day to 
 learn of his intention to engage in foreign mission- 
 ary work. His teachers and friends portrayed the 
 great difficulties of the foreign service, begged him 
 to consider the special opportunities in home work 
 and even offered him a training at one of the Scot- 
 tish universities, if he would relinquish his project, 
 but May 27, 1804, he resolutely offered himself to 
 the London Missionary Society and was accepted. 
 He was sent immediately to the Missionary College 
 at Gosport, where he began such studies as would 
 best fit him for service in China — 'for his mind was 
 ever fixed upon China as a field for work. He 
 prayed that God would station him "in that part of 
 the missionary field where the difficulties were the 
 greatest and, to all human appearances, the most in- 
 surmountable." 
 
 On January 8, 1807, he started for Canton by 
 
Robert Morrison 13 
 
 way of New York. After a perilous and trying 
 voyage of one hundred and nine days the United 
 States were reached. Here he remained until May 
 12, when on the Trident he sailed for China. The 
 ship owner in whose vessel he embarked said sar- 
 castically, "And so, Mr. Morrison, you really expect 
 that you will make an impression on the idolatry of 
 the great Chinese Empire?" 
 
 "No, sir," replied Mr. Morrison with energy, *T 
 expect God will !" 
 
 On September 8, after a four months' voyage, 
 he arrived at Canton. Single-handed and alone, 
 with no companion to share the trials and responsi- 
 bilities of his great work, he stood upon the thresh- 
 old of the world's most populous empire. Four hun- 
 dred million souls who had maintained so long a 
 seclusion, and who were forbidden under penalty of 
 death to teach their language to foreigners, made 
 the work before him seem almost hopeless. Was 
 he undertaking the unattainable in this country 
 whose history stretched back to the exodus from 
 Egypt, whose state religion was a mere pageant, 
 whose duties were but ceremonies of homage paid 
 to gods, and whose reverence was but a false wor- 
 ship paid to spirits of deceased emperors and an- 
 cestors? Were their successive dynasties, invested 
 in a halo of romance, to ever remain unbroken? 
 Were their hoary systems of religion and philos- 
 ophy to ever remain unalterable? It was for Robert 
 
14 Pioneer Missionaries V*** • 
 
 Morrison to give to the world the answers to these 
 questions. 
 
 After securing apartments in the American fac- 
 tory, which were much Hke the basement rooms of a 
 warehouse, he engaged the services of Abel Yun, 
 a Roman Catholic Chinaman from Peking. This 
 teacher was obtained with much difficulty and was 
 the agent of the Romish missionaries at Peking. 
 
 Mr. Morrison was compelled to live in strict 
 retirement and pass as an American, for as an 
 Englishman he dared not be known. It was 
 of the utmost importance that every movement be 
 quiet. 
 
 Near the close of the year 1807 he realized that 
 the Americans who were protecting him were some- 
 what disturbed on account of his identification with 
 them. To remove this difficulty and still be able to 
 study the language and people, he assumed the 
 costume of the Chinaman, wearing a pig-tail, loose 
 gown and thick clumsy shoes. He dined with his 
 teacher, ate Chinese dishes with chop-sticks and al- 
 most exclusively associated himself with the native 
 people. This manner of living proved detrimental 
 to his health, however, and as little was gained, he 
 at last gave away his dress, and donned again his 
 white jacket and straw hat. 
 
 He could see that progress was being made in his 
 work. English residents at Canton and foreigners 
 showed more sympathy and respect for him. Some 
 
Robert Morrison 15 
 
 were friendly enough to send him books, among 
 which was a Latin-Chinese dictionary valued at fifty 
 pounds. These books were highly prized by him, 
 for the Chinese Government had been very watchful 
 lest foreigners should gain possession of any of their 
 books ! 
 
 After a time, in failing health, Mr. Morrison went 
 to Macao, where in great mental depression, but with 
 unyielding industry, he perfected himself in the 
 language, practicing it constantly — even his secret 
 prayers were uttered in broken Chinese. In Macao 
 his health gradually improved and with renewed 
 energy he worked upon his Chinese grammar, which 
 was completed in 1808; he then commenced a 
 Chinese dictionary, after having prepared a part of 
 the New Testament for the press. Each new literary 
 work was prepared at the expense of untold labor, 
 and in the face of great obstacles and discourage- 
 ments. At times his Chinese assistants and teachers 
 showed such violent and ungovernable temper that 
 they attempted to assault him ; again his manuscript 
 was stolen, torn or damaged ; once the blocks which 
 the type-cutters had prepared were destroyed ; at an- 
 other time, in a disastrous fire, many of his valuable 
 papers were burned. Almost every month a new 
 and grave difficulty arose which impeded his labors, 
 yet with unyielding courage he toiled on through 
 the long weeks, knowing that his life was constantly 
 in danger. 
 
1 6 Pioneer Missionaries 
 
 On February 20, 1809, he married the daughter 
 of Dr. Morton, who resided at Macao. On his wed- 
 ding day he received an appointment as official 
 translator of Chinese to the East India Company at 
 Canton, at a salary of five hundred pounds a year. 
 His life was now less exposed to danger and he en- 
 tered upon this greatest enterprise with enthusiasm. 
 
 In 1810 he published one thousand copies of the 
 Acts of the Apostles. In 181 1 a version of St. 
 Luke was issued, besides tracts and a catechism. 
 His Chinese grammar, which he had completed, was 
 forwarded to Bengal, to the governor-general of 
 India, to be printed. Month after month passed and 
 one delay succeeded another until three years elapsed 
 before it was printed. Besides his work on the New 
 Testament, the Old Testament and hymns, he con- 
 tinued his preaching to the natives each Sunday. 
 These little meetings were quietly conducted in his 
 own house, and his congregation of eleven gave him 
 courage as they gradually seemed to gain some 
 knowledge of the truth and became perceptibly 
 ashamed of their former idol worship. 
 
 In 18 12 the Chinese Government issued an edict 
 prohibiting the teaching of Christianity, announcing 
 death as the penalty to such propagators and banish- 
 ment or imprisonment to any who should embrace 
 it. To print books on the Chinese religion in their 
 language was now rendered a capital crime ; but this 
 brave determined man wrote to the missionary so- 
 
Robert Morrison 17 
 
 ciety in London: "I must, however, go forward, 
 trusting in the Lord." The threats of the govern- 
 ment did not prevent the judicious and frequent 
 distribution of Scriptures and tracts, which were 
 read with avidity by a httle band of natives. 
 
 In November, A-Fo said to Mr. Morrison, "I 
 hearken to what you say of the vanity of worship- 
 ing wooden, clay and other images." He at this 
 time expressed his beHef in Christ and desired bap- 
 tism, but added, "My brothers must not know it." 
 This circumstance was a grateful encouragement to 
 Mr. Morrison's work, even though the motive might 
 be questionable. 
 
 Mr. Morrison spent his days between Macao and 
 Canton, working industriously in both places. His 
 work was looked upon with suspicion by many and 
 a day came when some merchants disclosed his name 
 to the government, with the astounding fact that he 
 had learned the Chinese language. Measures were 
 at once taken for the arrest of his assistants, but, 
 learning this, Mr. Morrison promptly sent them 
 away. His apprehensions were painfully excited, 
 but quietly and courageously he worked day after 
 day and the excitement at length abated. 
 
 On July 4, 1813, how rejoiced were Mr. and Mrs. 
 Morrison to learn that Mr. Milne and his wife had 
 arrived in Macao. Here indeed was a brother mis- 
 sionary and a friend. A more hearty welcome was 
 never given to a missionary than that which greeted 
 
1 8 Pioneer Missionaries 
 
 these co-workers. But hostility broke out afresh. 
 An appeal was made to the governor and it was de- 
 termined that Mr. Milne must not remain in Macao, 
 so in sixteen days he was in Canton, where he pur- 
 sued his work. 
 
 On July i6, 1814, Mr. Morrison performed an 
 act for which he had labored, hoped and prayed 
 through seven long years. On that day he baptized 
 Tsae Ako, one of his former teachers. This was 
 the first fruit of his arduous labor. Here indeed was 
 one convert after his prolonged ministry, and well 
 did Tsae Ako adhere to his faith until death. 
 
 In October, 181 5, Mr. Morrison was dismissed 
 from the East India Company's service. He now 
 possessed valuable knowledge of the country, the 
 character of the people and their language. The 
 large edition of the New Testament had been printed 
 in Chinese and had been partially circulated. An 
 important and promising branch of the mission had 
 been established at Malacca and by means of the 
 press the Gospel had been diffused among those who 
 could read Chinese. Two natives had renounced 
 idolatry, progress had been made in the translation 
 of the Old Testament, morning and evening prayers 
 of the Church of England had been translated, also 
 a work on China and its literature, and that for- 
 midable undertaking, the Chinese dictionary, was in 
 progress. All this he had accomplished, unaided 
 and alone, and the Missionary Society had expected 
 
Robert Morrison 19 
 
 of him only to "learn the language and by degrees 
 render the sacred Scriptures into Chinese." Surely 
 his had been a wonderful work! Learned men of 
 all countries were giving his great efforts their at- 
 tention, and were warmly recognizing his attain- 
 ments and services. 
 
 The foundation of the Anglo-Chinese College at 
 Malacca was a consummation devoutly hoped for, 
 and on November 10, 1818, the foundation stone 
 was laid. Mr. Morrison contributed one thousand 
 pounds toward its erection and one hundred pounds 
 annually for five years toward its support, besides 
 giving valuable books for its library. 
 
 On November 25, 1819, Dr. Morrison, with a 
 heart full of inexpressible happiness, wrote : "By 
 the mercy of God, an entire version of the books of 
 the Old and New Testaments into the Chinese 
 language was this day brought to a conclusion." 
 The final achievement of this toilsome but loving 
 labor was a memorable event for both himself and 
 Mr. Milne, who had assisted in the formidable task. 
 The joy entertained by the world's Christian mis- 
 sions was intense. Letters of thanksgiving and con- 
 gratulation were received from all parts of the 
 earth. 
 
 With unwearied assiduity he still labored on his 
 Chinese dictionary, which in 1823 was published, 
 bringing still greater acclamations of praise. This 
 was his greatest life-work, representing sixteen 
 
20 Pioneer Missionaries 
 
 years of thought and eight years of almost unre- 
 mitting labor. It was now issued at a cost of twelve 
 thousand pounds by the East India Company. It 
 filled six large quarto volumes, four thousand five 
 hundred and ninety-five pages and recorded forty 
 thousand words expressed by the Chinese character. 
 His name was now universally famous. Testimo- 
 nies regarding the immense value and importance of 
 such a marvelous work were very helpful to this 
 hard-working missionary in his loneliness. 
 
 In December, 1823, he sailed for England, thus 
 gratifying his long-deferred desire to visit his native 
 land and beloved home friends. His reception was 
 more enthusiastic than he had dreamed it could be. 
 The King received him with marked attention; the 
 Royal Society elected him a Fellow of its learned 
 body; crowds gathered about him to hear him 
 preach and he was everywhere recognized as the 
 translator of the Bible into the language of nearly 
 half the human race. 
 
 In 1826 he was once more in China, and now he 
 began the gigantic work of preparing a commen- 
 tary on the Bible in Chinese. His labors were 
 even more untiring than in former days. Besides 
 preaching almost regularly to European and Amer- 
 ican seamen, he was constantly superintending the 
 distribution of books, tracts and pamphlets. How 
 different in 1832 were the conditions from those of 
 1807! He now beheld Chinese scholars, missionary 
 
Robert Morrison 21 
 
 students, English presses and Chinese Scriptures, 
 and the change was largely accomplished through 
 his own efforts. Yet at how great a cost ! He had 
 ever thought of himself last and in these later years 
 he unconsciously overtaxed his powers in every de- 
 partment of his work. The summer of 1834 found 
 him suddenly exhausted by his ceaseless labors. A 
 fever, w^hich defied the skill of his medical advisers, 
 resulted in his death on August i, 1834. 
 
 A monument at Macao, with an appropriate in- 
 scription, commemorates his labors and his virtues, 
 but a more enduring monument exists in the Morri- 
 son Educative Society, which was established in 
 
 1835- 
 
 He had ever been a devoted Christian and faithful 
 friend to the Chinese. His generous sympathies 
 were ever aroused by all cases of individual necessity 
 and matters of public good during the twenty-seven 
 years which were cheerfully spent in extending 
 Christ's kingdom in the Orient. 
 
REV. JOHN ELIOT, A.M. 
 
 Born 1604. 
 
 Died May 20, 1690. 
 
 In the early part of the seventeenth century a very 
 unpretentious family, dwelling in the village of Na- 
 sing, which is situated in one of the prettiest parts 
 of England, counted among its members a small lad 
 carefully trained by good and tender parents. 
 
 John Eliot was physically and mentally robust. 
 Fortunately, he was able to obtain a university edu- 
 cation, and his fondness for the languages being 
 marked, he was especially fitted for his later difficult 
 task of mastering the Indian language. In the 
 youthful days of Eliot it was not thought much of 
 an honor to be known as a teacher. Accepting a 
 position as a teacher in the grammar school of Rev. 
 Thomas Hooker he was still further prepared for 
 his future work as teacher to the red men across the 
 seas. 
 
 This was the time of intense religious intolerance 
 in England, and following the course pursued by 
 many others, Eliot sought a home and work in New 
 England. Filled with an intense desire to preach 
 the Gospel, on landing at Boston he found a church 
 
John Eliot 23 
 
 all ready for him, their pastor being absent at the 
 time. This was in the fall of 1631, and for a year 
 he worked and waited for the happier more settled 
 days which were to follow. 
 
 Some of his friends in England proposed to come 
 to this country and also determined that John Eliot 
 should be their pastor. They settled in Roxbury, 
 near Boston, where he was installed November 5, 
 1632. A few weeks before this he was married to a 
 brave, noble-hearted girl, we are not told her name, 
 who had promised to join him in his work before 
 he left his native shores. 
 
 This parish was the only one he ever had. He 
 began his work by being perfectly fearless in de- 
 nouncing whatever he thought wrong. An incident 
 is given of his severely arraigning the government 
 from the pulpit because of their concluding a treaty 
 with the Pequot Indians without obtaining the con- 
 sent of the people. For this bold act the govern- 
 ment sent three ministers to "deal with" him. Mr. 
 Eliot, when convinced that he had committed an 
 error, was as ready to confess it as he had been to 
 denounce the act to which he had objected. Two 
 other friends and himself prepared a new version 
 of the Psalms, and in 1640 it was brought out as 
 the first book printed in America. 
 
 Along with his parish at Roxbury, Mr. Eliot's 
 interests were keenly alive to the needs of the In- 
 dians and he resolved to become teacher and preach- 
 
24 Pioneer Missionaries 
 
 er among them. His efforts were the first ones to- 
 ward giving the red men knowledge of the true 
 God, akhough the charter of Massachusetts had 
 made provision for attention to the spiritual inter- 
 ests of the Indians. The religion of the latter was a 
 simple belief in the authors of good and evil. Be- 
 sides, they had a profound faith in numberless spirits. 
 No work could be done among them unless their 
 language with its intricate construction was mas- 
 tered. This was not so hard a task for Mr. Eliot 
 as it would have been for many, for his natural apti- 
 tude for linguistic studies helped at this juncture not 
 a little. He found a satisfactory assistant in a 
 young Indian whom he took into his family. 
 
 In the fall of 1646 he preached his first sermon to 
 the Indians in their camp, within the present city of 
 Newton, and near the site of the beautiful church 
 bearing his name. No man had ever before 
 preached to them in their own language. It was de- 
 livered in the wigwam of the chief Waban, this 
 name signifying "Wind." The text chosen was suf- 
 ficient to arouse interest. This address would be 
 called in these restless days, "tiresomely long," for 
 it continued for one hour and a quarter. Questions 
 were asked at its conclusion by the natives, one of 
 which was, "Could God understand prayer in the 
 Indian language?" The entire meeting was three 
 hours long, and the missionaries (Eliot and three 
 others with him) were invited to repeat their visit. 
 
John Eliot 25 
 
 The results of a second visit were gratifying. The 
 work was continued through the winter, and it was a 
 remarkable fact that no bad weather nor snow storms 
 interrupted it. No snow at all fell during these win- 
 ter months. Mr. Eliot was not only a faithful spirit- 
 ual guide to the Indians, but he assisted and encour- 
 aged them in temporal matters just as arduously. 
 The natives who had come under his training were 
 formed into a community near Boston, and later it 
 was named Noreantum, meaning "rejoicing." 
 
 Mr. and Mrs. Eliot taught them various handi- 
 crafts and, furnished with tools, they began to learn 
 the simple methods of agriculture. They recon- 
 structed their wigwams into more substantial and 
 comfortable abodes and began quite a thriving busi- 
 ness in selling baskets, brooms and other articles 
 of their own manufacture. Mrs. Eliot did her part 
 in teaching the women the art of spinning, while 
 her words and her character gave them a practical 
 demonstration as to what this new and "higher life" 
 meant. Law and order were maintained by a 
 simple form of administration. The conscientious- 
 ness of the Indians became, on some minor matters, 
 intense, so much so that one of their number was 
 considered a breaker of the Sabbath because, on re- 
 turning from church one evening and finding his fire 
 out, he had split some wood to re-light it. 
 
 At a spot south of Roxbury there was another 
 band of Indians under a sachem, who at various 
 
26 Pioneer Missionaries 
 
 times came in contact with Mr. Eliot. The Indian 
 nature was exceedingly susceptible to the influence 
 of the moment. This was shown in an anecdote of 
 this same sachem and his unruly son, who consid- 
 ered himself unjustly treated by his parents. The 
 missionaries persuaded the father to confess his 
 faults; seeing and hearing this confession the son 
 was brought to the point of asking forgiveness of 
 both his father and mother. With equal readiness 
 this same sachem became, on another occasion, very 
 angry with Mr. Eliot, fearing that his power was to 
 be lessened by the influence of the missionaries. He 
 became very angry at the proposed plan to gather 
 the Praying Indians into one settlement, and Mr. 
 Eliot met his wrath alone. By calmness and fear- 
 lessness he subdued the chief so that he was ready 
 to become a supplicant for favors. Another chief 
 was anxious to have his people come under good in- 
 fluence, so a tract of land nearer to the English was 
 petitioned for them. They secured a teacher also. 
 
 One of the Indians quaintly expressed to Mr. Eliot 
 what some of their trials were. "On the one 
 hand," he said, "the other Indians hate and oppose 
 us because we pray to God ; on the other, the English 
 will not put confidence in us, and suspect that we do 
 not really pray. But God, who knows all things, 
 knows that we do pray to him." Mr. Eliot assured 
 him of the confidence of himself and others. At 
 that time those settlements were all accessible to 
 
John Eliot 27 
 
 Roxbury, and Mr. Eliot resolved to widen his field 
 of usefulness. For this purpose he took a trip to 
 Pawtucket. The chief there was a famous warrior, 
 and very powerful. On the approach of the mis- 
 sionary, this bold warrior fled. Another visit was 
 made in the spring, at the time of a great feast. Mr. 
 Eliot chose for his text the words, "From the rising 
 of the sun to the going down of the same, thy name 
 shall be great among the Indians." 
 
 On this occasion a question, which has recently 
 agitated wise brains, was asked, ''Whether all the 
 Indians who had died hitherto had gone to hell, and 
 only a few now at last were put in the way of going 
 to heaven." One very gratifying result of the service 
 was the confession of the old sachem of his belief in 
 the Gospel; his two sons also acknowledged their 
 trust in a saving power. Quite a little distance from 
 Roxbury was a tribe of Indians whose chief sent 
 word to the missionary, begging him to come and 
 teach them. As a district was to be passed through 
 where several murders had occurred, a sachem liv- 
 ing nearer came with a guard of twenty warriors to 
 escort and protect Mr. Eliot on his way to his new 
 scene of labor. During this trip he suffered great 
 fatigue and exposure, but through it all he was kept 
 in safety. 
 
 His work was carried steadily forward amidst op- 
 position from various quarters. Some of the Eng- 
 lish were utterly indifferent to his work ; others man- 
 
28 Pioneer Missionaries 
 
 ifested bitter hostility. The larger part of the chiefs 
 were hostile to him, and some of the Praying Indians 
 were sorely persecuted. But hardest of all to bear 
 was the expressed opinion of his own countrymen. 
 viz : "That the whole scheme was one to make 
 money, and that the conversion of the Indians was a 
 fable." His labors subsequently were helped on by 
 a grant of ten pounds from the General Court. The 
 story of his heroic efforts for the welfare of the In- 
 dians roused up Christians in England and a society 
 was formed for "The Propagation of the Gospel in 
 New England," and a contribution of money was 
 secured for the work. Oxford and Cambridge uni- 
 versities aided also by urging the clergy to influence 
 their people to give freely. One project had been 
 long in Mr. Eliot's mind, that was to gather all the 
 Praying Indians into one settlement. A site for the 
 village was selected on the Charles River, not very 
 far from Boston. Here six thousand acres were 
 chosen for the use of the Indians, and the spot was 
 named Natick, meaning "a place of hills." 
 
 In the latter part of the year 1650 all the Praying 
 Indians, with the exception of one settlement that 
 remained separate, were formed into a township, 
 and a plan for the village was made. It consisted of 
 two streets north of the river Charles and one south. 
 The Indians built a bridge joining the two sections. 
 Each household was given a lot, and wigwams were 
 set up, and in some cases houses in imitation of those 
 
John Eliot 29 
 
 of the white men were built. The church served as a 
 schoolhouse as well ; orchards were laid out and agri- 
 cultural work was planned. 
 
 Their civil government was formed on the basis 
 of that laid down in Exodus, eighteenth chapter. 
 The Indians made a covenant as follows : "The 
 grace of Christ helping us, we do give ourselves and 
 our children to God to be his people. He shall rule 
 over us in all our affairs, not only in our religion 
 and affairs of the church, but also in all our works 
 and affairs in this world." This closed with a 
 prayer, "Lord, take us to be thy people, and let us 
 take thee to be our God." 
 
 When Governor Endicott visited Natick he was 
 delighted with the signs of civilization and the won- 
 derfully well-informed condition of the Indians. 
 He heard an Indian preach in a very satisfactory 
 manner, and the psalm "lined" by the dusky school- 
 master. Native teachers were prepared to go out 
 and teach among their own people. Two were sent 
 to the Narragansetts in Rhode Island. The gifts 
 they took with them were accepted by the chief, but 
 their religious efforts were repulsed. The people, 
 however, were eager to hear them and more teachers 
 were demanded. 
 
 Mr. Eliot through all the hindrances to his work 
 preserved a spirit of charity, cheerfulness and perse- 
 verance. "He was ready to ring a loud curfew bell 
 whenever he saw the fire of animosity." His habit 
 
3© Pioneer Missionaries 
 
 was to set apart whole days for prayer, and when 
 entering a house his usual salutation was, "Let us 
 pray." As regarded his own wants and needs he 
 was very thoughtless. An amusing anecdote is re- 
 lated of him, when on being paid his salary his 
 treasurer purposely tied up the money with particu- 
 larly hard knots so that Mr. Eliot would not be able 
 to give any of it away before he reached home. On 
 his way back he called on a poor and sick family, 
 and not being able to untie the knots in the handker- 
 chief, he handed the entire precious bundle to the 
 mother, saying: "Here, my dear, take it. I believe 
 the Lord designs it all for you." 
 
 The first Indian church was formed at Natick in 
 1660. Two councils had previously been held at 
 which the Indians made statements of their faith and 
 answered questions. Mr. Eliot's greatest work was 
 yet to be performed. In his leisure moments he be- 
 gan and successfully completed a translation of the 
 New and Old Testaments. The former was printed 
 in 1 66 1, and the latter in 1663. This had the dis- 
 tinction of being the first Bible printed in America. 
 Edward Everett thus spoke of this arduous task : 
 "The history of the Christian Church does not con- 
 tain an example of resolute, untiring successful labor 
 superior." It was in the Mohegan tongue, which 
 all New England Indians were able to understand. 
 Fifteen hundred copies were printed and in 1685 a 
 second edition was brought out. 
 
John Eliot 3 1 
 
 This great achievement was a noble proof of the 
 love of Mr. Eliot for the souls of the Indians, and 
 was a task undertaken when the vigor of his man- 
 hood was supposed to be passed, but undeniably he 
 showed a mental and physical strength fully equal to 
 this effort. Other literary work he also did, transla- 
 ting Richard Baxter's books, "Call to the Uncon- 
 verted" and "The Practice of Piety." He wrote a 
 catechism, "Psalter," "Primer," and "Grammar," in 
 the Indian language. In English he wrote, among 
 others, a unique book entitled "Tears of Repent- 
 ance," dedicated to Oliver Cromwell. His pet project 
 of uniting all the Praying Indians in one settle- 
 ment did not prove as successful as he wished, and 
 thirteen other towns were formed. In 1674 the 
 number of Praying Indians was one thousand one 
 hundred, and two thousand five hundred more under 
 the charge of other workers were inspired to higher 
 living by Mr. Eliot's efforts. 
 
 When everything seemed most propitious for the 
 advancement of the Indians, the war with King 
 Philip began in 1675. This savage warrior scat- 
 tered and exterminated hundreds of the white men 
 and devastated the peaceful settlements of the Pray- 
 ing Indians. The inhabitants of Natick were exiled 
 to Deer Island. Mr. Eliot prayed with them on the 
 shore at night, and sad at heart saw them removed 
 to their place of exile. At another settlement, un- 
 mercifully treated by the English, they fled from 
 
32 Pioneer Missionaries 
 
 their camp. When afterward urged to return, they 
 would not, but expressed their sorrow in these 
 words : "We are not sorry for what we leave be- 
 hind, but we are sorry that the English have driven 
 us from our praying to God and from our teacher. 
 We did begin to understand a little of praying to 
 God." The childlike faith of the Indian was under- 
 mined by the wicked conduct of many of the white 
 settlers who were supposed to be Christians. But 
 their confidence in their new leader was never 
 shaken, and he was able to write in 1680: "Our 
 Praying Indians on the islands and on the mainland 
 amount to some thousands." Six years later he 
 mentions that there were six churches of baptized 
 natives in New England and eighteen assemblies of 
 catechumens. 
 
 Mr. Eliot was now over eighty years old, but he 
 kept up his duties as pastor of the church at Rox- 
 bury until two years before his death. Three years 
 before that event he lost his devoted wife. When 
 some one made inquiries about his health, he said : 
 "I have lost everything, my understanding leaves 
 me, my memory fails me — my utterance fails — but 
 I thank God my charity holds out still. I find that 
 rather grows than fails." 
 
 On May 20, 1690, the Indian's noblest friend 
 left them to enter into a rest which no earthly tu- 
 mults could disturb. His last words and his last 
 thoughts were for the Indians. "There is a dark 
 
John Eliot 33 
 
 cloud upon the work of the Gospel among them. 
 The Lord revive and prosper that work and grant 
 that it may live when I am dead. It is a work that I 
 have been doing much and long about. But what 
 was the word I spoke last? I recall that word my 
 doings. Alas, they have been poor and small and 
 lean doings, and I will be the man who will throw 
 the first stone at them all. Welcome joy. Come, 
 Lord, come." 
 
 Baxter once said of Eliot : "There is no man on 
 earth whom I honor above him." The work which 
 Eliot had so long and so earnestly carried forward 
 was not suffered to languish. Other good men of 
 self-sacrificing spirit labored for the Indians, and the 
 work of Eliot was sufficient to attract the public eye, 
 not only to the means by which the lives of the In- 
 dians had been reconstructed, but also to the needs 
 of that people now left desolate without their much- 
 loved leader. 
 
REV. DAVID BRAINERD 
 
 Born April 20, 1718. 
 Died October 9, 1747. 
 
 The record of David Brainerd's childhood and 
 youth is a painfully sad one. As a child he seems 
 to have been overshadowed with intensely morbid 
 sensibilities, which grew upon him until they took 
 almost the form of mania. Some of his ancestors 
 were Puritan divines, and one of them founded the 
 town of Lynn, Mass. His father, Hezekiah Brain- 
 erd, settled at Haddam, near Hartford, in the colony 
 of Connecticut, and here David was born, April 20, 
 1718. 
 
 By the death of both father and mother his child- 
 hood was saddened to such a degree that in after 
 years he was never able wholly to emerge from the 
 deep gloom which had overcast his young days. 
 Added to this his constitution was delicate, and his 
 temperament of a deeply desponding character. 
 
 His experiences at the threshold of life were such 
 as to inspire profound pity, and then wonder and 
 surprise that he overcame them so far as to become 
 a useful worker and reformer among the Indians. 
 There was absolutely no joyousness in his youth; 
 
David Brainerd 35 
 
 his duties were performed as an act of penance, and 
 with a miserable sort of pleasure he denied himself 
 the smallest and slightest diversion. An extract or 
 two from his journal gives an insight into his 
 life. 
 
 "I was from my youth somewhat sober and in- 
 clined rather to melancholy than the contrary ex- 
 treme; but do not remember anything of conviction 
 of sin worthy of remark till I was, I believe, about 
 seven or eight years of age. Then I became con- 
 cerned for my soul, and terrified at the thoughts of 
 death, and was driven to the performance of duties, 
 but it appeared a melancholy business, that de- 
 stroyed my eagerness for play." 
 
 In March, 1732, he suffered the loss of his mother, 
 and a little more than a year later he went to East 
 Haddam, where he remained four years. From there 
 he went to work on his farm at Durham, and when 
 about twenty years old he began to apply himself to 
 study. He set a strict watch over his thoughts, 
 words and actions, as the desire to become a minister 
 of the Gospel was growing upon him. In the spring 
 of 1738 he went to live with a Rev. Mr. Fiske at 
 Haddam, and his friend urged him to withdraw 
 from all society. Sunday evenings he joined in 
 prayer-meetings with other young men, and it was 
 his custom to commit to memory the sermon heard 
 in the morning and repeat it aloud to himself, some- 
 times at midnight. After the minister's death he 
 
36 Pioneer Missionaries 
 
 studied with his brother, but found Httle peace of 
 mind, suffering from constant unrest lest he was 
 not among the elect. After a time of this mental 
 distress he seemed to see God revealed in a new 
 light, and he took cheer and gained peace of mind 
 for a season. But all through his life he was beset 
 with depression of spirits, and it seems a miracle that 
 he did not utterly lose his balance of mind. He en- 
 tered Yale College with many misgivings lest his 
 good resolutions should be shaken by the influence 
 of the students. Unfortunately he was taken very 
 ill with an attack of measles just after he had gotten 
 well started in his college course. 
 
 The next event of interest was a spiritual awaken- 
 ing at Yale, and Brainerd was aroused to a high 
 pitch of nervous enthusiasm. Unhappily he ex- 
 pressed his opinion of one of his tutors there very 
 frankly and not at all in flattering terms. One of 
 his friends asked him what he thought of a certain 
 instructor, and Brainerd incautiously replied : "He 
 has no more grace than his chair." This unlucky 
 remark caused great wrath among the faculty, and 
 Brainerd was ordered to make a public confession 
 and humble himself before the college. This he de- 
 clined to do, consequently he was expelled. This 
 was a blow from which he never recovered. He 
 stood high in his class and would have won high 
 honors but for this sad turn of events. Long after- 
 ward he was ready to offer apologies, but the col- 
 
David Brainerd 37 
 
 lege would not accept nor withdraw his expulsion. 
 There was nothing left for him to do but to con- 
 tinue his studies alone at the home of a clergyman 
 in the town of Ripton. Extracts from his journal 
 show him ready to commence his work among the 
 heathen whenever the way should be opened for it. 
 Shortly afterward he was licensed to preach and 
 not many months later he received a summons to 
 New York, regarding a mission which was soon to 
 open among the Indians. After reading the mes- 
 sage to several friends, and desiring their prayers 
 and advice, he decided to accept the invitation and 
 go to New York, Having been examined by the 
 correspondents from New York, New Jersey and 
 Pennsylvania of the Honorable Society in Scotland 
 for Promoting Christian Knowledge, he was pro- 
 nounced fit to take up work among the Indians. 
 Such was his humble opinion of himself that he was 
 just able to preach before these grave ministers. He 
 then sold his property, gave the proceeds toward 
 the support of a young man who expected to become 
 a minister, preached a farewell sermon at the house 
 of an aged friend, bade adieu to all his friends, never 
 expecting to see them again, and set out for Long 
 Island. 
 
 March 9, 1743, he wrote in his diary as follows: 
 "Endeavored to commit myself and all my concerns 
 to God. Rode sixty miles to Manturk and had some 
 inward sweetness on the road, but something of flat- 
 
38 Pioneer Missionaries 
 
 ness and deadness after I came there and had seen 
 the Indians. I withdrew and endeavored to pray, 
 but found myself awfully deserted and left, and had 
 an afflicting sense of my vileness and meanness. 
 However, I went and preached from Isaiah 53 : 10, 
 'Yet it pleased the Lord to bruise him.' Had some 
 assistance, and I trust something of the Divine pres- 
 ence was amongst us. In the evening I again 
 prayed and exhorted among them, after having had 
 a season alone, wherein I was so pressed with the 
 blackness of my nature that I thought it was not fit 
 for me to speak so much as to the Indians." 
 
 The very last instructions of the Society directed 
 him to proceed to a section of the province of New 
 York, to a place called Kannaumeck in the dense 
 woods between Albany and Stockbridge. This was 
 thickly settled by Indians, and Brainerd reached 
 there April i, 1743, and found himself alone and 
 very desolate, without a human being to speak to 
 who would sympathize with him, and only a hovel 
 as a shelter. "My circumstances are such," he 
 wrote, "that I have no comforts of any kind but 
 what I have in God. I live in the most lonely wil- 
 derness, having but one single person to converse 
 with that can speak English ; most of the talk I hear 
 is either Highland Scotch or Indian. I have no 
 fellow-Christian to whom I might unbosom myself, 
 or lay open my spiritual sorrows; with whom I 
 might take sweet counsel in conversation about 
 
David Brainerd 39 
 
 heavenly things and join in social prayer. I live 
 poorly with regard to the comforts of this life ; most 
 of my diet consists of boiled corn, pastry, pudding, 
 etc. I sleep on a bundle of straw ; my labor is hard 
 and extremely difficult and I have little appearance 
 of success to comfort me. The Indians have no 
 land to live on but what the Dutch people lay claim 
 to, and these threaten to drive them off. They have 
 no regard to the souls of the poor Indians, and by 
 what I can learn, they hate me because I came to 
 preach to them. But what makes all my difficulties 
 grievous to be borne is that God hides his face from 
 me." 
 
 It was hard for him to master the Indian 
 language, and to obtain instruction he frequently 
 rode twenty miles to Stockbridge to visit a mission- 
 ary there, a Mr. Sergeant, who willingly helped him. 
 After a year's labor David Brainerd persuaded the 
 Indians under his charge to remove to Stockbridge 
 because he thought Mr. Sergeant was better fitted 
 to work for them ; then he set out to meet the com- 
 missioners of the Society in New Jersey and told 
 them he was ready for work elsewhere. He was at 
 once sent to the Indians encamped on the Forks of 
 the Delaware. Just about the time came several in- 
 vitations to him to become pastor of New England 
 churches. This was somewhat of a temptation, but 
 he says : "Resolved to go on then with the Indians, 
 if Divine Providence permitted, although I had be- 
 
40 Pioneer Missionaries 
 
 fore felt some inclination to go to East Hampton, 
 where I was educated to go." His journey through 
 the wilderness was begun in a heavy rain-storm. 
 Crossing the Hudson River, he traveled one hun- 
 dred miles beyond, and in May, 1744, he reached a 
 small Dutch and Irish settlement a dozen miles from 
 the Indian encampment. He was utterly exhausted 
 by the journey and his heart sunk within him at the 
 thought of his responsibilities. However, he was 
 slightly cheered from the fact that the natives were 
 willing to hear him, but he was terribly shocked in 
 witnessing some of their funeral rites. Another 
 long journey was in prospect, for orders came to 
 him to come to New Jersey to be ordained. After 
 all this strain of hard travel and excitement he fell 
 sick and was obliged to delay his return to the Del- 
 aware. The kindness of friends to him in his illness 
 astonished him, for he did not think himself worthy 
 of any favor from God or man. When again able 
 to begin work he was overshadowed with gloom. 
 "To the eye of reason," he says, "everything that 
 respects the conversion of the heathen is as dark as 
 midnight." 
 
 The obstacles in his way were many. His poor 
 health, his low spirits and especially the lack of con- 
 fidence the Indians had in the religious life of the 
 white man, made it extremely difficult for Brainerd 
 to win their trust. He took great pains to intercede 
 with the white settlers for more land, where the 
 
David Brainerd 41 
 
 Indians might live in peace. Their horrible rites 
 at feasts sometimes overwhelmed him with horror, 
 and on one of these occasions, after a mighty wrest- 
 ling in prayer he went into the midst of the Indians 
 and persuaded them to cease their wild antics and 
 to gather about him and listen to the Word of the 
 Lord. This was followed by great depression on 
 Brainerd's part, and an illness of several weeks, 
 from which he recovered sufficiently to undertake a 
 journey of four hundred and twenty miles. This 
 trip so far restored him that he was able to under- 
 take another one with a friend to visit the Indians 
 at Susquehanna. An accident occurred on the 
 edge of a precipice, Brainerd's horse threw him and 
 the animal, injuring himself on the rocks, had to be 
 killed. On arriving at the encampment they were 
 cordially received by the Indians and a great hunt- 
 ing expedition was put off at Brainerd's request so 
 that he might have more time to teach them. 
 
 They argued with him and raised objections to 
 Christianity, on the ground of the bad examples set 
 by so-called Christians. They had taught the 
 natives much evil and inflamed them with the love 
 of drink. The influential ones among the Indians 
 could not reconcile these things with Brainerd's 
 teachings. Their dread of being enslaved by the 
 white men was very great. Besides, their attach- 
 ment to their own forms of religion was another 
 obstacle in the way. Brainerd's health constantly 
 
42 Pioneer Missionaries 
 
 menaced him. He writes : "I long to do much in 
 a little time, and if it might be the Lord's will to 
 finish my work speedily in this tiresome world. I 
 am sure I do not desire to live for anything in this 
 world, and through grace I am not afraid to look the 
 King of Terrors in the face." 
 
 Brainerd used an interpreter, his knowledge of 
 the language not being sufficient for his work. This 
 man, after a profession of faith, he baptized in May, 
 1745. Then they set out on a journey of over one 
 hundred miles to the Susquehanna. This appears 
 to have been Brainerd' s second visit to this region. 
 Storms overtook them, their horses ate a poisonous 
 plant, and the only shelter to be found was a little 
 hut of bark. They passed through some seven or 
 eight different tribes, all of whom were hostile to 
 Christianity, and only a few were found willing to 
 listen to Brainerd. Some Indians who had been at 
 his first station recognized him with pleasure. Be- 
 fore the return, or by the time the Forks of the Del- 
 aware were again reached, a distance of over three 
 hundred miles had been traveled by Brainerd and 
 his companion. 
 
 A little house for shelter had to be built in three 
 localities for the benefit of the missionary, his flock 
 were so scattered. This interpreter and his wife 
 were the first Indians baptized by Brainerd. 
 
 The Indians were like children needing constant 
 care and watchful guidance. Brainerd gave his 
 
David Brainerd 43 
 
 opinions of the Indian nature, which have been pre- 
 served. Some are as follows : "The Indians are a 
 poor and indigent people; they have been brought 
 up in idleness and know little about cultivating land, 
 or indeed, of engaging vigorously in any other busi- 
 ness. So that I am obliged to instruct them in, as 
 well as press them to, the performance of their work, 
 and to have the oversight of all their secular busi- 
 ness. They have little or no ambition or resolution. 
 Not one in a thousand of them has the spirit of a 
 man. The concern I have had for the settling of 
 these Indians in New Jersey in a compact form, in 
 order to their being a Christian congregation, in the 
 capacity of enjoying the means of grace, the care 
 of managing their worldly business in order to this 
 end, and to their having a comfortable livelihood, 
 has been more pressing to my mind, and cost me 
 more labor and fatigue for several months past than 
 all my other work among them." 
 
 David Brainerd now made a small Indian town 
 his headquarters and from there he visited the 
 numerous tribes living in that region. Some signs 
 of success now cheered him; the natives began to 
 show signs of being deeply impressed with his teach- 
 ings and many with tears sought for grace. A re- 
 vival began in Susquehanna. The whole Indian 
 population suddenly felt "a. most surprising con- 
 cern." Multitudes came to hear the truth. Brain- 
 erd baptized a number of these native converts, amid 
 
44 Pioneer Missionaries 
 
 a large assembly. After it had dispersed he gave 
 these converts counsel as to their future conduct, 
 and they took hold of each other's hands as a sign of 
 the new covenant of Christian brotherhood into 
 which they had entered. Brainerd visited the king 
 of the Delaware Indians and he tried to converse 
 with the chiefs when they were sober. In visiting 
 the Indians at Invocante Islands he had hard work 
 either to get them together to listen to him, or make 
 himself understood, as he then had no interpreter 
 but a pagan. One priest whom he met seemed 
 struggling diligently to find the true God. On his 
 return to his station he writes : "To be with those 
 seemed like being banished from God and all his 
 people; to be with these, like being admitted into his 
 family and the enjoyment of his Divine presence." 
 The first congregation that listened to Brainerd 
 consisted of four women and a few children, but ere 
 long crowds gathered to ask, "What must I do to be 
 saved?" The love for drink became greatly less- 
 ened among the natives and they began to pay their 
 debts and show more kindly feeling toward one an- 
 other. During this period of work Brainerd trav- 
 eled over three thousand miles. He was especially 
 eager to secure funds for a school in which to gather 
 the children. During all this time he was misrep- 
 resented by the white men and the Indians, and was 
 constantly exposed to danger. Several visits were 
 made to the representatives of the Society at Eliza- 
 
David Brainerd 45 
 
 bethtown, to talk over with them his plans for the 
 enlargement of the work. 
 
 Brainerd had a new trial in the illness of his 
 schoolmaster, of whom he took the entire care, 
 greatly impairing his health in consequence thereof. 
 On the recovery of the school-teacher about thirty 
 children were under instruction and fifteen married 
 people came to be taught in the evenings. Brainerd 
 carried out a new plan of taking with him six of his 
 converts on his missionary tours and found them 
 very helpful. He never found himself in danger 
 from the Indians when traveling alone, because he 
 was so thoroughly their friend and they knew it. 
 After setting apart a whole day for fasting and 
 prayer, Brainerd brought his converts together for 
 the ordinance of the Lord's Supper. This solemn 
 transaction was attended with much gravity and seri- 
 ousness and at the same time with utmost readiness, 
 freedom and cheerfulness, and a religious union and 
 harmony of soul seemed to crown the whole 
 solemnity. 
 
 In May, 1747, David Brainerd made a visit to 
 Northampton, and while at the home of his friend, 
 Jonathan Edwards, a physician was called in to see 
 him and pronounced him a confirmed consumptive, 
 with no hope of recovery. He was advised to ride 
 as much as possible ; this he did, visiting place after 
 place. In the effort he suffered much. "There is 
 no rest but in God; fatigues of body and anxieties 
 
46 Pioneer Missionaries 
 
 of mind attend us both in town and country; no 
 place is exempted." We have no record that Brain- 
 erd ever went among the Indians after his case was 
 pronounced hopeless. 
 
 While in Elizabethtown he was very sick, after 
 which he was able to reach Boston in time to meet 
 members of the Society who were examining into 
 the work. A legacy having been left the Society, 
 a sum of money was appropriated to support two 
 new missionaries, who were to go and work among 
 the Indians of the six nations. These two men 
 Brainerd saw and advised them in regard to meth- 
 ods of work. While at Boston he was very ill, yet 
 able to write to his two brothers, one of whom was 
 to succeed him in the work among the Indians; ac- 
 tually commenced his labors before the death of 
 David. Many ministers and others visited him, and 
 many were the lessons of patience taught by the 
 sight of his young life about to close after such years 
 of toil for his Master. He so far rallied as to take 
 a week's journey to Northampton, riding sixteen 
 miles a day. He was hospitably received at the home 
 of Jonathan Edwards, and Mr. Edwards' daughter 
 nursed him for nineteen weeks. He was fortunately 
 persuaded not to destroy his journals and letters. 
 August 16, 1747, he attended church for the last 
 time. His brother John, who had taken up his work 
 among the Indians, visited him and brought him 
 good news of his people, besides many manuscripts 
 
David Brainerd 47 
 
 and his diary which had been left behind. He be- 
 came greatly attached to the daughter of Mr. Ed- 
 wards, and his farewell to her was very affecting. 
 She, too, died the following February, in her eight- 
 eenth year. On Friday, October 9, 1747, David 
 Brainerd closed his earthly career, leaving behind 
 him a spotless record of a life spent in the service of 
 Christ. 
 
 His life and work emphasize the truth of the 
 words written by another, that, "It is happily pos- 
 sible for a white man to have a heart full of Christ- 
 like affection for his red brother, who, on his part, 
 is not slow in reciprocating the fellowship of a com- 
 mon salvation." 
 
REV. HENRY MARTYN, A.B., B.D. 
 
 Born February i8, 1781. 
 Died October 16, 1812. 
 
 The subject of this sketch was born February 
 18, 1 78 1, in the town of Truro, Cornwall County, 
 England. His parents were of humble life, but had 
 high ambitions for their son. He was not a strong 
 nor precocious child, but a good-natured, plain little 
 fellow, shy and unobtrusive. At seven years of age 
 he was sent to one of the best schools in Cornwall, 
 and although he did not appear to study hard he al- 
 ways did himself credit. One of his chief attrac- 
 tions was a loving, sunny temperament. At four- 
 teen he became a candidate for a scholarship at 
 Corpus Christi College, Oxford, but failed to se- 
 cure it. In after life he was glad that this venture 
 did not prove successful, for being so young then 
 he might easily have yielded to the temptations of 
 college life. Two more years at school were fol- 
 lowed by a highly successful career at St. John's 
 College, Cambridge. Here he applied himself as- 
 siduously to his work and gained an enviable stand- 
 ing in the examinations. One of his great desires 
 was to gratify his father's ambitions for him. An- 
 
HENKV .MAKTVN 
 
Henry Martyn 49 
 
 other impetus to work was the influence of a college 
 friend, who, through his school-days as well, had 
 been his champion and adviser. 
 
 Henry Martyn was self-depreciating, and at times 
 given to fits of anger of which he was always heartily 
 ashamed afterward. As yet he had not become a 
 Christian. This particular college friend had, he 
 says, "attempted to persuade me that I ought to at- 
 tend to reading, not for the praise of men, but for the 
 glory of God. This seemed strange to me but reason- 
 able. I resolved, therefore, to maintain this opinion 
 thenceforth, but never designed, that I can remem- 
 ber, that it should afifect my conduct." On a visit 
 to his home he regrets deeply that his conduct was 
 not dutiful to his dear father, whom he lost a short 
 time afterward. This sorrow led him to his Bible 
 and he began to appreciate the solicitude of his sister 
 for his salvation. 
 
 His college honors were most gratifying to his 
 friends, but he found no complete happiness in them. 
 The University bestowed its highest rewards on 
 him, that of being appointed senior wrangler of his 
 year. But his mind was not at rest until he came 
 under the influence of a certain minister. Rev. 
 Charles Simeon. Under his preaching and personal 
 care he decided to become a Christian and devote his 
 entire life to the service of God. He gave up his 
 previous desire to be a lawyer, and in a letter to his 
 sister he acknowledges that she was the means of 
 
50 Pioneer Missionaries 
 
 bringing him to a serious condition of mind and a 
 deep interest in nobler, more worthy aims in life. 
 
 Reading the memoir of David Brainerd and 
 hearing a sermon preached by Rev. Mr. Simeon, in 
 behalf of missions, very deeply impressed Henry 
 Mart}^ with the desire to work in foreign fields. 
 One of his vacations he spent in a tour among the 
 Welsh Mountains, giving up a great deal of time 
 to thought and study of the Bible. He offered him- 
 self to the Committee of the Church Missionary So- 
 ciety for Africa and the East, but time showed that 
 he was not to be sent out by this means. 
 
 Henry Kirke White, a young man of rare abili- 
 ties, came to St. John's College, and Martyn and he 
 formed a friendship most congenial, which was, 
 however, cut short by the early death of the young 
 poet. 
 
 In October of 1803, Henry Martyn was ordained 
 deacon in the Church of England, in Ely Cathedral. 
 He became curate to Mr. Simeon in Holy Trinity 
 Church, Cambridge, and also had the care of the 
 parish of Lolworth, near by. The young preacher 
 was very much impressed by the admonitory advice 
 of an old man who came up to him at the close of a 
 service and exhorted him "to show his hearers that 
 they were perishing sinners ; to be much engaged in 
 prayer, and to labor after an entire consecration of 
 himself to Christ." 
 
 The opening of 1804 brought disaster to Martyn 
 
Henry Martyn 51 
 
 and the sisters dependent upon him. This came to 
 them in the loss of their small patrimony. He was 
 at once in a state of indecision as to what was the 
 best course to pursue. By consulting his friends at 
 London, he succeeded with their aid in securing a 
 position as Chaplain to the troops in the East. The 
 East India Company gave him this appointment, but 
 his departure was somewhat delayed, as he was 
 obliged to wait until he was twenty-four years old 
 before he could be ordained priest. Some time was 
 spent in London in preparation for his departure, 
 but in due time he was ordained priest at the chapel 
 of St. James. 
 
 Martyn was at no time an eloquent speaker but 
 was pre-eminently earnest in manner. The chapel of 
 St, John, Bedford Row, can still be seen, where he 
 preached several times before leaving for new and 
 untried scenes. 
 
 The study of Hindustani occupied much of his 
 time in London, and a source of comfort was found 
 in the friendship of two preachers of eminence, Mr. 
 Cecil and Dr. Newton. On one occasion, when the 
 autograph letter of Schwartz was shown to him by 
 one of these friends, Martyn was overcome with a 
 sense of humiliation, and at the time he first caught 
 sight of the East India ship that was to carry him 
 far away from home and friends, his feelings of 
 mingled joy and apprehension almost overwhelmed 
 him. His nervous system was in a very low condi- 
 
52 Pioneer Missionaries 
 
 tion, and while on the trip from London to Ports- 
 mouth he was attacked with convulsions. At the 
 time of parting with friends a gift of a silver com- 
 pass from Mr. Simeon and his people was especially 
 appreciated. 
 
 In his letter of thanks to them, he expresses him- 
 self thus: "Remember me sometimes at your social 
 meetings, and particularly at that which you hold on 
 the Sabbath morning. Pray not only for my soul — 
 that I may be kept faithful unto death — but also 
 especially for the souls of the poor heathen. 
 Whether I live or die, let Christ be magnified by 
 the ingathering of multitudes to himself. I have 
 many trials awaiting me and so have you, but that 
 covenant of grace in which we are interested provides 
 for the weakest and secures our everlasting welfare." 
 
 The vessel stopped at Falmouth, and this gave 
 Henry Martyn an opportunity to see for the last time 
 a young lady to whom he was very much attached. 
 Sometime after reaching India he wrote, offering 
 himself to her. But she, from conscientious motives, 
 refused to marry him, though blighting her own and 
 his happiness for life by doing so. It seems she had 
 previously been engaged to another gentleman, but 
 the engagement having been broken, he had married 
 another person ; notwithstanding, she considered her- 
 self bound to him. Her mother was not favorable to 
 the idea of her daughter's accepting Martyn, so the 
 opportunity of her life was lost. Their correspond- 
 
Henry Martyn 53 
 
 ence continued, but it was little comfort to the young 
 missionary. On board ship Martyn talked, preached 
 and prayed with the soldiers and many others, with 
 little or no apparent results. 
 
 At San Salvador, where there was a delay for 
 some time, our traveler made friends with an inter- 
 esting family, who gave him a cordial welcome to 
 their house. The son of the household had been edu- 
 cated at a Portuguese university, and as soon as it 
 was learned that Martyn was from Cambridge he 
 was shown unusual hospitality. He visited some 
 Franciscan monks and argued with them in matters 
 of faith in the cloisters of the monastery. Then he 
 was conducted into a cell, where the dispute was con- 
 tinued. He was surrounded by a number of the 
 fathers; the conversation was carried on in Latin; 
 some of them became angry, others were simply jest- 
 ing. As evening came on, Martyn felt some appre- 
 hension, but he was politely and safely conducted to 
 the entrance and given a courteous adieu. His ex- 
 periences at San Salvador had been so pleasant, that 
 it was with sorrow that he left his newly made 
 friends. 
 
 On his return in the boat to the ship he was sorely 
 tried by the songs of the boatmen, all of which were 
 in praise of the false prophet. He talked seriously 
 with a companion, and all the satisfaction he received 
 was, "What more could be necessary than simply to 
 tell mankind that they must be sober and honest." 
 
54 Pioneer Missionaries 
 
 The young missionary felt thoroughly discouraged 
 and says : "I never felt so strongly what a nothing 
 I am. All my clear arguments are good for nothing ; 
 unless the Lord stretch out his hand, I speak to 
 stones." 
 
 When the Cape was reached the soldiers immedi- 
 ately began fighting with the Dutch, and all of Mar- 
 tyn's time was occupied in ministering to the 
 wounded and dying. His sensitive nature shrank 
 with horror from the manifestations of exultation on 
 the victors' part. 
 
 India was reached on April 22, 1806, and he found 
 that his advent was in direct answer to prayer. Revs. 
 David Brown, Carey and Ward welcomed him. The 
 position of all missionaries in India was anything but 
 comfortable at this period. Hostility and opposition 
 awaited them on all sides. Especially did Martyn 
 stand in a peculiar position as representing the 
 evangelicalism of Charles Simeon. Rev. Mr. Brown 
 became his warm friend. He had a home some miles 
 from Calcutta and in his grounds was a pagoda, 
 which he offered to Martyn as a shelter and study. 
 The latter says : "Notwithstanding the vicissitudes of 
 life, who could have guessed a few years ago that 
 I should have at last found a house in an Indian 
 pagoda." Here he carried on his work of transla- 
 tion, for he determined that the Scriptures should be 
 put into the language of the natives. He had been 
 commissioned to preach to the English and not to 
 
Henry Martyn ^^ 
 
 the natives, but his heart was full of love and sympa- 
 thy for them. He had once said : "To be prevented 
 from going to the heathen would almost break my 
 heart." 
 
 His study of Hindustani was most patiently and 
 diligently carried on with the help of a Brahmin. 
 While taking a walk one day, he vainly attempted to 
 rescue a young woman from a burning pyre, where 
 she was sacrificing her life according to the hor- 
 rible rite of Suttee (widows dying with their hus- 
 bands). 
 
 An attack of fever seized Martyn and reduced his 
 naturally frail constitution so much that he seemed 
 to be on the verge of the grave. He was expected 
 to preach at the mission church and at the New 
 Church, and his belief in justification by faith and 
 his spirituality instantly created opposition and pro- 
 test. 
 
 On the eve of his departure for Dinagepore, a mili- 
 tary station some distance up the Ganges, Martyn, 
 with some of his friends, gathered in the pagoda in 
 Mr. Brown's gardens, and again he consecrated him- 
 self to his work. Two new missionaries, Corrie and 
 Parsons, together with Mr. Brown and Dr. Marsh- 
 man, accompanied him a short distance up the river, 
 and after another service in the small cabin of the 
 boat, Henry Martyn was left alone to pursue his way 
 among wood scenes and an idolatrous people. His 
 moonshee, with whom he immediately began the work 
 
56 Pioneer Missionaries 
 
 of translating the Scriptures, was quite ready during 
 a fierce storm to hope that God would protect them, 
 but as soon as all danger was passed he resumed his 
 spirit of perfect indifference. Martyn followed the 
 plan of leaving the boat every morning and going on 
 shore to shoot game for his meals, as well as to dis- 
 tribute tracts among the natives. Then the remain- 
 der of his day was spent in careful work with the 
 moonshee in translating. 
 
 His attempts to approach the people were not very 
 successful, for women and children fled from him 
 and the men were entirely indifferent. One day he 
 went into an idol house and talked with a Brahmin, 
 who became sufficiently interested to ask, "Is idol 
 worship true or false?" An accident happened one 
 day which, fortunately, did not prove disastrous. 
 The tow-rope breaking, the heavy old boat went 
 swinging down the river at the rate of seven miles 
 an hour, finally running aground, so that Martyn was 
 able to get ashore. Here he spent a few hours alone 
 in prayer and meditation. On arriving at Berham- 
 pore, the first military station, he visited a hospital, 
 where he met a surgeon who proved to be a former 
 school-fellow and townsman. Martyn did not al- 
 ways show tact in approaching others on the subject 
 in which he felt so much interest. For instance, 
 wishing to preach to the soldiers at the hospital, he 
 went there one morning before any of the patients 
 were up and went away greatly disappointed, because 
 
Henry Martyn ^y 
 
 they did not arouse themselves and assemble to hear 
 him preach. This method of procedure made some 
 sneer and others laugh. His moonshee disputed with 
 him the authenticity of the Bible, saying, "How can 
 you prove this Book (putting his hand on the 
 Gospels) to be the Word of God?" The Hindu be- 
 lieved that the actual words of Jesus had been burned 
 by the Jews. 
 
 On learning the language, Martyn's method was 
 to carry a notebook with him and write down every 
 new word that he heard. Not only was he busied 
 with translating the Scriptures into Hindustani, but 
 he was learning the Persian tongue, which was to 
 lead to the noblest achievement of his life. His tract 
 distributing was misunderstood by the natives. They 
 supposed that free copies of the sacred book of 
 Ramayana were being given away, and they 
 thronged the boat. Their superstitions, idolatry, and 
 dislike of the English were formidable barriers to 
 the work. Martyn wrote: ''What a wretched life 
 shall I lead if I do not exert myself from morning 
 till night in a place where, through whole territories, 
 I seem to be the only light !" 
 
 It was after arriving at Dinagepore that he wrote, 
 offering himself to the young lady previously 
 mentioned. Miss Grenfell, and after months of 
 suspense he received her refusal. This was a 
 terrible blow to him, but he found relief in devoting 
 himself still more assiduously to his studies. His 
 
58 Pioneer Missionaries 
 
 mornings were occupied with study of Sanscrit, 
 the afternoons with the Behar dialects, and 
 the evenings in translating the Parables into the 
 vernacular. He writes : "I peg as hard as ever we 
 did for our degrees at Cambridge. Such a week of 
 labor I have never passed, not excepting even the 
 last week before going into the Senate House. I 
 have read and corrected the manuscript copies of my 
 Hindustani Testament so often that my eyes ache. 
 The heat is terrible, often at ninety-eight degrees, 
 the nights insupportable." 
 
 As soon as his duties as Chaplain began he met 
 with the same opposition from the English that he 
 had at Calcutta, and he became extremely unpopular. 
 He remained undaunted, and says : "Let me labor 
 for fifty years amidst scowl and without seeing one 
 soul converted, still it shall not be worse for my soul 
 in eternity, nor even worse for it in time." There 
 was an idea prevalent that if Martyn preached to 
 the natives the government would be in danger, so 
 when twelve thousand Mahratta troops arrived at 
 the station, every effort on his part to preach to them 
 was regarded with suspicion. So he turned to the 
 children and undertook to support with his own 
 money five schools. Again opposition met him and 
 a panic was created from the fear that he was going 
 to make all the children Christians. Throngs of 
 people collected around one of these schools and the 
 teachers and children fled. Martyn was equal to the 
 
Henry Marty n 59 
 
 emergency and quieted the excitement and restored 
 order to the schools. 
 
 Here and there he found a gleam of encourage- 
 ment. One officer became a Christian; a learned 
 Brahmin copied the Ten Commandments, which 
 Martyn had rendered into Sanscrit. The ignorance 
 on every side was dense. One Indian princess, to 
 whom he had sent a copy of the New Testament, in 
 Hindustani, wished to know if she should pray, bow 
 or make a salaam to the book, in order that it should 
 be of some advantage to her. Martyn was urged to 
 leave Dinagepore and become the minister of the 
 Mission Church of the Presidency. This he declined. 
 
 His literary work was now so absorbing that he 
 had both a Hindustani and an Arabian scholar to 
 assist him. The Prayer-Book was translated into 
 Hindustani, and a Commentary upon the Parables 
 was also prepared. The Arabian, Sabat by name, 
 proved a source of great trouble to the missionary, 
 on account of his terrible temper. He even went so 
 far as to write a letter, complaining of his master, to 
 the British President. This was returned to Mr. 
 Martyn, and he requested Sabat to read it to him. 
 Not wishing to read it, the humbled servant fell at 
 his master's feet, begging forgiveness. 
 
 Sad news came to Henry Martyn now of the death 
 of his eldest sister, and shortly after the word that 
 his youngest sister was also gone. 
 
 In April, 1809, he was summoned to go to Cawn- 
 
6o Pioneer Missionaries 
 
 pore to take the chaplaincy of the troops there. It 
 was a most fatiguing journey of several hundred 
 miles, and as April in the upper provinces of Hindu- 
 stan is a very unfavorable season for traveling, Mar- 
 tyn was very near death's door on his arrival at the 
 home of Mrs. Sherwood, who was always a firm 
 friend of his. After the manuscript of his Persian 
 New Testament had been looked over by the authori- 
 ties at Calcutta, it was returned to the tireless student 
 for revision. It was said to abound with Arabian 
 idioms. In order to perfect this work Martyn de- 
 termined to journey to Persia. His work at Cawn- 
 pore had been arduous. His custom there was to 
 preach to the crowds of beggars from the veranda 
 of his house. Besides this he instructed the native 
 women and comforted the sick and needy. 
 
 Mrs. Sherwood gives a good description of him in 
 her autobiography : "He was dressed in white and 
 looked very pale; his hair, a light brown, was raised 
 from his forehead, which was a remarkably fine one. 
 His features were not regular, but the expression was 
 so luminous, so intellectual, so affectionate, so beam- 
 ing with Divine Charity that no one could have 
 looked at his features and thought of their shape and 
 form ; the out-beaming of his soul would absorb the 
 attention of every observer." 
 
 At Cawnpore he was able to open a place of wor- 
 ship, and had the satisfaction of preaching in it once 
 before his departure. At Calcutta, he had the pleas- 
 
Henry Martyn 6i 
 
 ure of meeting his old friend, Rev. Mr. Brown, once 
 again. One who saw him at this time wrote to Rev. 
 Charles Simeon thus : "He is on his way to Arabia, 
 where he is going in pursuit of health and knowl- 
 edge. You know his genius and what gigantic 
 strides he takes in everything. He has some great 
 plan in his mind, of which I am no competent judge; 
 but as far as I do understand it, the object is far too 
 grand for one short life, and much beyond his feeble 
 and exhausted frame." 
 
 All his friends at Calcutta were shocked at the 
 change that four years had wrought in him. He 
 obtained sick leave, and facing this new experience in 
 life, he writes : "I now pass from India to Arabia, 
 not knowing the things which shall befall me there, 
 but assured that an ever-faithful God and Saviour 
 will be with me in all places whithersoever I go." 
 Just upon leaving he preached a sermon at the anni- 
 versary of the Calcutta Bible Society, in which he 
 entreated the "Christians in India to do something to 
 supply their nine hundred thousand fellow-believers 
 in that country with the Holy Scriptures." His 
 health improved while he remained at Bombay. 
 
 On April 14, 181 1, the coast of Persia was 
 reached, and going on shore at Muscat, Martyn 
 wrote to his friend, Miss Grenfell. A slave boy 
 whom he met here in a garden interested him ex- 
 ceedingly, and he gave the lad a copy of the Gospels 
 in Arabic. Martyn at once adopted the Persian cos- 
 
62 Pioneer Missionaries 
 
 tume and let his beard grow, which necessarily- 
 changed his appearance very much. 
 
 The journey across the plains of Persia to Shiraz 
 was now begun. The heat was often intense, but 
 sometimes they were able to pitch their tents by 
 crystal streams. At Shiraz he was completely ab- 
 sorbed with the task of translating afresh the New 
 Testament into Persian. A prominent native re- 
 ceived him at his house, and this man's brother-in- 
 law became a helper in the work of translation. 
 Many of the great and learned visited Martyn here, 
 and his host pitched a tent for his use in his gardens, 
 but this did not preclude people from thronging to 
 see this stranger, who some thought had journeyed 
 to Persia in order to become a Musselman. 
 
 He was presented to a certain noted prince, Abbas 
 Mirzas, and shortly after he obtained leave from a 
 professor of the Mohammedan law to discuss re- 
 ligion publicly. In these discussions with the Mol- 
 lahs, Martyn gained a victory. 
 
 A stay of ten months was made at Shiraz, then a 
 long trip was undertaken to Tabriz to secure an in- 
 troduction from the British Ambassador before pre- 
 senting his Testament to the Shah. This journey 
 shattered his already weak frame terribly, and but 
 for the kind care he received at the house of this 
 same Ambassador he would have succumbed. From 
 there he started on a journey of thirteen hundred 
 miles to Constantinople. While he was so ill at 
 
Henry Martyn 63 
 
 Tabriz, his New Testament translation was pre- 
 sented to the Shah. On this last journey he was 
 brutally hurried forward when very ill by his Tartar 
 attendant, and on reaching Tokut, October 16, 18 12, 
 Henry Martyn, alone, uncared for and unknown, 
 died a most pathetic death. His mourning friends 
 afterward searched for his remains and found them 
 beneath a huge stone, which a stream had left bare. 
 They were properly reinterred and a stone erected to 
 his memory, with an inscription in English, Arme- 
 nian, Persian and Turkish, declaring that he was, 
 "One who was known in the East as a man of God." 
 
REV. JAMES CALVERT 
 
 BORN JANUAFY 3, 1813. 
 DIED MARCH 8, 1892. 
 
 To all who are working and praying for the ex- 
 tension of Christian missions in foreign lands, the 
 life, labors and triumphs of Rev. James Calvert in 
 Fiji are an inspiration and a hope. The glorious re- 
 sult is an example of the wonderful success that may 
 be obtained among a most degraded people. All 
 that was accomplished in cannibal Fiji, where the in- 
 habitants were unrivalled for the blackest acts of 
 savage cruelty, and were sunk in atrocious crimes 
 of the deepest dye, can be achieved in all earth's 
 darkest places, for no horrors were greater and no 
 savagery deeper than among this cannibal race. 
 
 Among the names of noble Yorkshiremen, few are 
 more illustrious than that of James Calvert, who was 
 born at Pickering, York, England, January 3, 181 3. 
 His early education was received at Malton, and he 
 was then apprenticed for seven years to a printer, 
 bookbinder and stationer. 
 
 On April 8, 1831, he fully embraced the Christian 
 faith, and from that time abandoned every evil 
 
James Calvert 65 
 
 way, and earnestly devoted his energies for the good 
 of all men. 
 
 After removing to Beverly, and subsequently to 
 Colchester, he qualified himself for a business life; 
 but at Colchester the minister recognized in him un- 
 usual talents for great usefulness in mission work. 
 Being urged and inspired by the appeals of his pas- 
 tor, he went, in 1837, to Hoxton Academy, to pre- 
 pare for foreign service. Here he met John Hunt, 
 who became his warm friend and co-worker. 
 
 As these two young men were pursuing their 
 studies, there came a powerful and most urgent ap- 
 peal in behalf of cannibal Fiji. They were stirred 
 by the call, and, notwithstanding the hazardous 
 work, they determined to labor for these degraded 
 cannibals in the distant islands of the South Pacific 
 Ocean. 
 
 After Mr. Calvert's appointment by the Wesleyan 
 Missionary Society, he journeyed to Buckingham- 
 shire, and there, in March, 1838, married Mary 
 Fowler, whose devoted, patient labors and heroic 
 powers of endurance aided him materially in the 
 success of his work in far-off Fiji. 
 
 About one month after their marriage they sailed 
 for New South Wales, from which place they em- 
 barked for Fiji, October 25, 1838, with John Hunt 
 and Rev. T. J. Jagger as associates in their coura- 
 geous work. After a most trying and uncomfortable 
 
66 Pioneer Missionaries 
 
 voyage, they reached Lakemba, one of the chief 
 islands, in December. 
 
 Rev. W. Cross and David Cargill had previously 
 estabHshed a little mission on Lakemba. These two 
 were the pioneers who, at fearful cost, had risked 
 their lives, endured persecutions and had struggled 
 on through almost insurmountable difficulties, work- 
 ing, hoping and pra3dng for the uplifting of these 
 cruel, demoralized islanders. With what joy they 
 now welcomed the arrival of James Calvert and John 
 Hunt ! 
 
 At once, Mr. and Mrs. Calvert began the study of 
 the language. Six months later Mr. Calvert was in 
 charge of a wide and laborious circuit, including 
 thirteen towns, connected by no roads, and with 
 scarcely a safe footpath between them, besides 
 twenty-four surrounding islands, some of which 
 were over one hundred miles distant, with hardly a 
 seaworthy canoe available by which to reach the 
 vicious inhabitants. Yet with patience, endurance 
 and courage each difficulty was overcome, and before 
 many months he had journeyed hundreds of miles, 
 by canoe and on foot, to meet the people. 
 
 Mrs. Calvert soon mastered the language, and to 
 her simple island home came the dark-skinned girls 
 and women. With pitying tenderness she patiently 
 taught these unfortunate creatures to sew, to read, 
 to sing and to care better for their families and their 
 homes. Her gentle, unselfish, loving service, her 
 
James Calvert 67 
 
 power to comfort them in their sorrows, her abiUty 
 to raise them above their sin and degradation, ex- 
 erted a great influence among the native women. 
 She was in every way her husband's helper. 
 
 Constantly working, teaching and ministering, the 
 two toiled on, yet they were continually called upon 
 to endure some personal annoyance, or witness some 
 horrible deed of satanic cruelty. At first, the natives 
 seemed to take especial delight in pilfering various 
 articles from the homes of the missionaries. At one 
 time a bold robbery was cunningly planned by the 
 natives and accomplished with success. A hole was 
 noiselessly and cleverly cut in the reed wall of one of 
 their houses, and through this greedy hands were 
 thrust and many articles of wearing apparel were 
 safely pulled out. The king, however, disapproved 
 of this conduct, and, in true Fijian style, cut off a 
 finger from the hands of several children related to 
 the culprits. Gradually, as Mr. Calvert met the err- 
 ing rogues in their homes, their feeling of distrust to- 
 ward him grew into confidence. Nevertheless, the 
 cunning duplicity of these ignorant Fijians was ex- 
 emplified nearly every day, and each instance called 
 for marvelous tact, perseverance and courage from 
 Mr. and Mrs. Calvert. 
 
 The king, Tui Nayau, showed no greater interest 
 now in the Christians and their work than he did in 
 the days of Mr. Cargill, although Mr. Calvert tried 
 to persuade him to accept the truth. Once Mr. Cal- 
 
68 Pioneer Missionaries 
 
 vert asked him if the people in a certain place might 
 join the Christians if they wished. The king gra- 
 ciously acquiesced and said he believed Christianity 
 was a good thing and people should please them- 
 selves in matters of religion. Mr. Calvert started 
 off with a joyful heart, delighted and happy to tell 
 them the good news. Before he reached the town, 
 however, he learned that the king had hastily sent a 
 message there before him, forbidding any one to 
 become a Christian, under penalty of banishment. 
 Did any king ever excel in greater duplicity? 
 
 A printing-press was sent out with this missionary 
 party in 1838. Mr. Calvert's thorough and early 
 knowledge of printing and bookbinding was now of 
 great use to him. The natives looked with amaze- 
 ment at the press and the work accomplished by its 
 use. They marvelled at the working of the wonder- 
 ful machine. They danced about it, bowed to it, 
 knelt to it. "It is a god !" they cried. It was indeed 
 a god, whose power was beyond that of any god they 
 had ever worshiped. Soon a vocabulary and a gram- 
 mar, in the Lakemban dialect, were ready for use. 
 This printing-press was later moved about from one 
 island to another, and from it were issued thousands 
 of helpful papers, while in 1847 ^ complete and well- 
 bound New Testament was ready for the natives. 
 
 On the island of Oneata the work was productive 
 of great good. A church and school were estab- 
 lished and many of the natives took an active part in 
 
James Calvert 69 
 
 the work. Tui Nayau himself showed less hostility, 
 and when, in 1842, he learned that some industrious 
 inhabitants had built a larger chapel, he sent a mes- 
 sage requesting all the people to join the "Lotu" — as 
 they called the profession of the Christian religion. 
 Many who were only waiting for this sanction im- 
 mediately renounced their heathen worship. Among 
 these were the leading chief and the priest of the 
 island. The inhabitants of Oneata were of superior 
 intelligence, industry and enterprise, and so they 
 proved a great acquisition to Christianity in Fiji. 
 
 It was remarkable to note what an unexpected 
 sturdiness of character the native Christians evinced. 
 With martyr-like courage and wonderful loyalty, 
 many endured persecution, exile, torture and even 
 death rather than compromise their principles. 
 
 Once when a ferocious king came to visit one of 
 the islands, arrangements were made to have the 
 festivities observed on a Sunday, but in this the 
 Christian natives refused to take a part, although 
 in refusing they risked the displeasure of the king, 
 who had threatened to kill and eat any subject who 
 would not obey his commands. When the time came, 
 the Christians were rigidly true to their determina- 
 tion, and strange to say, the king permitted them to 
 do homage and offer tribute on the following day. So 
 well did these people observe the Sabbath that no 
 canoe was seen putting out to sea on that day — un- 
 less it was carrying a preacher to some island — and 
 
70 Pioneer Missionaries 
 
 no bribe was tempting enough to cause a Christian 
 native to climb a tree for a cocoanut. The same de- 
 gree of energy and force which had been directed 
 to the greatest wickedness was now used for the 
 greatest good. A severe test of their adherence 
 to the Sabbath keeping happened when two of 
 their most popular and elaborate festivals fell on a 
 Sunday. The act of self-denial in not participating 
 in these was most praiseworthy. 
 
 The conversion of the daughter of the king had 
 great influence among the natives. She became seri- 
 ously ill and, according to Fijian custom, the 
 king endeavored to appease the supposed anger of 
 the gods by ordering large offerings to be made. 
 Thousands of fine taro roots were baked. Nineteen 
 large puddings, from fifteen to twenty-one feet in 
 circumference, were baked and presented, but still 
 the king's daughter grew worse. At length Mr. Cal- 
 vert was called. He left medicine, which, while re- 
 storing consciousness, caused her to toss about rest- 
 lessly. The king, thinking this was a sure sign she 
 was worse, grew angry, and threatened Mr. Calvert, 
 who speedily ran home for his life. The following 
 day the king sent word that his daughter was better. 
 She was finally taken to Mr. Calvert's house, given 
 especial care by his devoted wife, grew strong and 
 well, became converted and was an active worker in 
 the missionary church. 
 
 Days and weeks passed in caring for the sick, 
 
James Calvert y\ 
 
 preaching after long journeys, teaching crowds and 
 meeting the multitude. Ten years Mr. and Mrs. 
 Calvert lived on Lakemba, constantly enduring hard- 
 ships, yet ever hopeful and always ready to alleviate, 
 lead and bless. 
 
 Mr. Calvert's old friend, John Hunt, who had 
 been stationed at Viwa, died in 1848, and to this 
 island Mr. Calvert now removed. 
 
 Mrs. Calvert's intercession before a king for 
 mercy toward human beings who were to be butch- 
 ered and eaten is a thrilling example of courage. 
 A piratical tribe arrived at the island of Bau. To 
 entertain them in proper style, human flesh, their 
 greatest delicacy, must be obtained. A party of men 
 who were sent forth to capture bodies returned with 
 fourteen women. Mrs. Calvert and Mrs. Lythe 
 were alone in their home, but hearing of this atro- 
 cious act, they, with desperate courage, hastened to 
 the scene. The horrible noise of the death-drums 
 was sounding, when, rushing through the excited, 
 bloodthirsty crowd, they made their way straight to 
 the king and rushed into his very presence, where no 
 woman was ever allowed to enter. Forgetting their 
 own danger, unguarded and alone, they stood before 
 him and earnestly, piteously begged for the lives of 
 the doomed women. The king, startled and amazed 
 at their audacity, and moved by their earnestness, 
 ordered the murderers to desist from their work of 
 debauchery. 
 
72 Pioneer Missionaries 
 
 The death of a man of rank was always followed 
 by the custom of strangling his wives, his chief ser- 
 vant and his mother. Often these women mani- 
 fested no desire to escape their fate, but regarded it 
 as a coveted honor. Mr. Calvert did much to abolish 
 not only the custom of killing and eating human be- 
 ings, but this practice of strangulation. 
 
 At last there came the day for which Mr. Calvert 
 had worked, longed and prayed. On April 30, 1854, 
 the chief ordered that the death-drums be now used 
 to call the people together to worship the true God. 
 What was their joy to see more than three hundred 
 wending their way to the large "Stranger's House," 
 and among them was the great chief with his many 
 wives and children. It was a memorable sight, as 
 they now knelt in adoration of the Christian's God. 
 
 In 1857, Thakombau, the king, after dismissing 
 his many wives with all their wealth and influence, 
 was baptized. Before his court, his ambassadors, 
 his people, he stood up and humbly confessed his 
 former sins and embraced the Christian faith. One 
 thousand hearts throbbed in excitement as they lis- 
 tened in awe and astonishment to this king who had 
 slain their husbands, strangled their relatives, mur- 
 dered their friends and eaten their children; and 
 now what was he saying? "I have been a bad man ! 
 I have disturbed the country. God has singularly 
 preserved my life. I desire to acknowledge him as 
 the only and the true God." The words were ear- 
 
James Calvert 73 
 
 nestly, feelingly spoken by the man who had but a 
 short time before approved of the basest cruelty. 
 Beside him stood his one beloved wife. She had dis- 
 carded her skirt of woven root fiber, trimmed with 
 long grass fringe, and was neatly attired in appro- 
 priate dress. From this time the king worked con- 
 stantly for the good of his people, exerting more in- 
 fluence than any other chief throughout the islands. 
 One of his last acts as king was to cede Fiji to the 
 Queen of Great Britain, in October, 1874, and to her 
 he sent his old and favorite war club — the only 
 known law in Fiji. 
 
 Many times Mr. Calvert's life was in imminent 
 peril, when natives surprised him, gathered about 
 him, brandished clubs, leveled guns and threatened 
 to kill him as they sang their hideous death song. In 
 each instance Mr. Calvert showed wonderful pres- 
 ence of mind, tact and firmness in protesting against 
 their crime, and several times he was rescued by some 
 native who recognized him as having done some 
 friendly act for them. In all his work he ever de- 
 clared God was constantly his leader and his deliv- 
 erer. 
 
 After seventeen years of labor in Fiji, Calvert re- 
 turned to England, where, in 1856, he settled at 
 Woodbridge, revising the Old Testament translation 
 for the British and Foreign Bible Society; but the 
 death of the ablest worker at Fiji caused him to 
 return to his former post, where once more he was 
 
74 Pioneer Missionaries 
 
 on his mission of teaching and ministering. Four 
 hundred chapels, eleven ordained native ministers, 
 two hundred and fifty local preachers and thirteen 
 thousand church-members now formed a striking 
 contrast to the condition of the islands in 1838. 
 
 In 1865, Mr. Calvert was again in England, and 
 six years were spent rendering service at home for 
 the work of foreign missions. In October, 1872, he 
 left to aid in the South African diamond fields. His 
 former experiences in church government enabled 
 him to leave the church in a state of order and pros- 
 perity. 
 
 The Jubilee of Christianity was celebrated in Fiji 
 in 1885. Mr. Calvert, hale and vigorous at seventy- 
 two, longed to see his beloved Fijians once more and 
 to rejoice with them, so this veteran toiler set out for 
 his trip around the world. Forty happy days were 
 spent in Fiji. Where there was not a single Chris- 
 tian in 1835, when the mission commenced, there 
 was not an avowed heathen now in 1885. He found 
 over thirteen hundred churches, ten white mission- 
 aries, sixty-five native ministers, over one thousand 
 head teachers, over twenty-eight thousand church- 
 members, more than forty-two thousand scholars in 
 nearly two thousand schools and one hundred and 
 four thousand five hundred and eighty-five church 
 attendants out of a population of one hundred and 
 sixteen thousand. 
 
 Cannibalism, widow-strangling, and infanticide 
 
James Calvert y^ 
 
 were now unheard-of cruelties, and the heart of their 
 old devoted leader was filled to overflowing as he 
 saw the grand results in this heathen island life. 
 
 Returning to his home in Hastings, he continued 
 to labor for the people nearest to his heart until 
 March 8, 1892, when his last earthly task was ended. 
 
 His was the privilege, given to few, of seeing 
 what great results the Lord had accomplished 
 through his service among the heathen. 
 
REV. LUTHER HALSEY GULICK, M.D. 
 
 BORN JUNE 10, 1828. 
 DIED APRIL 8, 189I. 
 
 The great strides made among the missions in 
 Hawaii, Micronesia, China and Japan during the 
 early years of the nineteenth century illuminate the 
 name of Gulick — that most famous fLi lily of mis- 
 sionaries. 
 
 Few men have been a greater power j. spiritual 
 good, have endured more varied expert ^es, or 
 have left a more enduring name upon the miss ary 
 work of four countries than has Luther Halsey ^" 
 lick, upon whose plain, gray granite monument at 
 Springfield, Mass., is engraved the simple story: 
 "For forty years a foreign missionary." 
 
 In a modest, unpretentious missionary home in 
 Honolulu — that city of perpetual summer — Luther 
 Halsey Gulick was born in the year 1828. His 
 father and mother had reached Hawaii only three 
 months before this event, and for forty-six years 
 they lived among these dusky people, furnishing liv- 
 ing examples of prayerful devotion, unselfish help- 
 fulness, self-sacrifice and love. In such an atmos- 
 
LLTHKK HALSKV GLLICK 
 
Luther Halsey Gulick 'j'j 
 
 phere this first-born son received his earhest impres- 
 sions, and these were of good to all mankind. 
 
 His boyhood days were spent at Koloa, with a 
 year at school in beautiful Honolulu. Then came 
 the long ocean voyage to the United States, the coun- 
 try chosen by his parents for better educational ad- 
 vantages. 
 
 We can realize what must have been the pain of 
 parting, the thought that home letters could reach 
 him but once a year ; we see the tears of playmates, 
 the grief of the loving mother and the courage of 
 this brave boy of twelve. The eight months' sea 
 voyage called for bravery through weeks of home- 
 sick days and for strength to accomplish the daily 
 tasks assigned him of washing, scrubbing, sewing, 
 sweeping, and performing the duties of steward from 
 five o'clock in the morning until eleven at night. 
 Weary, yet uncomplaining, he followed the call of 
 duty. Woods Holl, near New Bedford, Massachu- 
 setts, was at last gladly welcomed. 
 
 The United States seemed desolate and cold to 
 this lonely voyager. He was now a solitary trav- 
 eler in a strange land, seeking his mother's old home. 
 When once he had found it, the farm life in New 
 Jersey and Connecticut became full of interest to 
 him, and soon he was in the midst of school life at 
 Auburn Academy, making his home with Dr. Luther 
 Halsey, his father's friend of Princeton days. It is 
 not strange that this quiet, thoughtful boy from 
 
yS Pioneer Missionaries 
 
 Hawaii, who studied when others played, should 
 win more prizes than all the others. A thorough 
 student, ambitious, persevering, and determined to 
 succeed, at the age of fifteen he decided to devote his 
 life to foreign missions, giving his reason in the fol- 
 lowing words : "It is the duty of each human being 
 to choose his life-work where talent and circum- 
 stance will enable him most to glorify God." He 
 then wrote in his journal, "I was born among the 
 heathen. They are my countrymen and now shall I 
 forsake them? No; I will claim the whole heathen 
 world as my countrymen." 
 
 Thus early with earnest and youthful loyalty he 
 resolved to take his place among the world's mission- 
 ary workers. 
 
 The year 1846 was devoted to incessant study, 
 and the dawn of each day found him pursuing his 
 medical studies. Every hour grew increasingly 
 precious to this ambitious youth, and in the fall of 
 1847 he entered the New York College of Physicians 
 and Surgeons. 
 
 Each Sunday he spoke in a mission chapel on 
 Fifty-first Street, and the great desire to be a preach- 
 er was pre-eminent. To preach, to inspire, to lead, 
 was his one ambition. This led to his organizing a 
 Sunday-school in the same place — the embryo of his 
 later and grand missionary work. With increasing 
 and throbbing interest he watched for news of the 
 movements of foreign nations. He was keenly alive 
 
Luther Halsey Gulick 79 
 
 to each bit of information and his interest grew more 
 intense each week. 
 
 How best to unite the home work to the foreign 
 field was the object of the meeting of the American 
 Board at Pittsfield, Massachusetts, in 1849. Here 
 he eagerly listened to those who had aided at home. 
 With what delight he once more met young people 
 from his homeland — playmates from sunny Hawaii 
 — now fellow-students in New England. 
 
 His ever-strengthening purpose of life to be a for- 
 eign missionary here received a great impetus, and 
 his three years of medical work were now followed 
 by theological studies. 
 
 In 1 85 1 the Hawaiian Missionary Society was 
 formed as auxiliary to the American Board. Dur- 
 ing the summer young Gulick learned that a mis- 
 sion to one of the Micronesian islands had been pro- 
 jected and that the Hawaiian Island Mission was to 
 act upon it the following May. "A Hawaiian mis- 
 sion with Hawaiian missionaries ! How much I 
 wish I might be one!" he exclaimed. "Why should 
 I indulge in the luxury of a few more years of study ? 
 I will go," and with no regret, disappointment or 
 hint of self-sacrifice, he immediately offered himself 
 to the American Board, was examined, accepted and 
 ordained. The intervening months were spent in 
 hospital practice in New York City, in further study 
 of Greek and Hebrew, in attendance upon lectures, 
 and in reading. 
 
8o Pioneer Missionaries 
 
 On October 29, 1851, Gulick was married to Miss 
 Louisa Lewis, an unselfish and devoted toiler in the 
 city missionary work of New York, and on Novem- 
 ber 18 they sailed from Boston to the far-away 
 islands of Micronesia ; but as they shut out the world 
 from their lives, each life grew to be more than the 
 world to the other. They were of the last little 
 company which the American Board sent to the 
 Pacific by way of Cape Horn. There was the visit 
 at Hawaii on the way, and what throbbing hearts 
 greeted one another after the separation of twelve 
 years! With what enthusiasm he was welcomed 
 by old friends who were now to give as well as 
 receive ! How they crowded about the young man 
 of twenty-four who had consecrated himself to the 
 loneliness of Micronesia and was now to be their 
 missionary in those islands three thousand miles 
 
 away 
 
 A memorable picture was afiforded on that bright 
 Sabbath in June when one thousand Hawaiian com- 
 municants celebrated the Lord's Supper. With one 
 accord they heartily arose and freely pledged them- 
 selves with prayer and contributions zealously to 
 follow their missionaries year after year "even until 
 death." There was no hesitation; all were filled 
 with the spirit of self-sacrifice, devotion and change- 
 less love for Micronesia and the brave workers they 
 were sending forth. 
 
 Nine days later the Caroline, under tropical 
 
Luther Halsey Gulick 8i 
 
 skies, proudly bore away the little band of heroic 
 missionaries amid the earnest prayers that were 
 being offered in English and Hawaiian, while surg- 
 ing out over the waters of Honolulu bay from hun- 
 dreds of voices rose and fell the inspiring strains of 
 Reginald Heber's grand missionary hymn. 
 
 The schooner gave scanty comfort to the twenty- 
 four people on board, among whom were three for- 
 eign and two Hawaiian missionaries and their wives. 
 No staterooms offered rest; no part of the service 
 on that diminutive schooner of only one hundred 
 tons was efficient. 
 
 How grateful to the crowded wearied passengers 
 was the first sight of a low-lying Micronesian coral 
 reef, with its long line of tall, graceful cocoanut and 
 pandanus trees towering above the beach of white 
 glistening sand ! 
 
 On September 6, 1852, they reached the island of 
 Ponape — that beautiful emerald in a setting of sil- 
 ver — the largest of forty-eight islands which form 
 the Caroline group, and the one by which all Micro- 
 nesia had been judged. Ten thousand bronzed, be- 
 nighted people from houses hidden by hanging vines 
 and clinging moss gazed, wondered, and then wel- 
 comed the weary voyagers. On September 29 the 
 Caroline, their one link of connection with the 
 Christian world, sailed away, and the history of civ- 
 ilization began on that isolated tree-girt island. It 
 began with almost insurmountable difficulties for the 
 
82 Pioneer Missionaries 
 
 zealous, unshrinking ones who had come to endure, 
 to lead, to wait, to conquer. 
 
 During the first months we see them adapting 
 themselves to new conditions, studying the people 
 and their language, preaching, teaching, and minis- 
 tering to their physical as well as to their spiritual 
 needs. Disappointments, heartaches, discourage- 
 ments grew at last into a great hope to this tireless 
 man, who was at once physician, carpenter, student, 
 cook, shoemaker, blacksmith, dressmaker and 
 preacher. 
 
 Gradually the little class of pupils increased in 
 number. The king, who turned pale with horror 
 when a small boy wrote his name and read it to him, 
 was himself soon learning to read. A curious sight 
 it was to see the tall, brown-skinned, tatooed men, 
 the small, brown-eyed, black-haired women, and the 
 toddling, wondering children — three generations — 
 eagerly bending over the same hand-written, much- 
 worn sheets of Dr. Gulick's Micronesian Primer. 
 The members of this little class were all anxious to 
 write or read their names, a verse or a hymn. They 
 came any time for their lessons. From sunrise to 
 sunset, resplendent in nature's mantle, polished, and 
 shining with cocoanut oil, they crowded to Dr. 
 Gulick's home — a house made of poles, reed wicker 
 work, with a roof of sago leaves, the favorite resting 
 place of scorpions, lizards and centipedes. 
 
 In 1854, the little school held its first exhibition. 
 
Luther Halsey Gulick 83 
 
 Some of the women had learned to sew and six girls 
 had discarded the cocoanut-leaf skirt and now stood 
 forth royally attired in blue calico dresses, while four 
 boys felt themselves kings in green calico sacks. 
 Surely encouragement was present in these outward 
 signs of approaching civilization ! 
 
 Yet the faint glimmer of an occasional light was 
 often eclipsed by utter darkness. Sickness and 
 hunger, verging almost to starvation, was theirs to 
 fight; the hopelessness of isolation and privation 
 was theirs to endure, and from souls full of anguish, 
 if not of despair, came the cry, "Our hearts are sick, 
 our souls faint, our eyes are wearied in the watch- 
 ing." Ships passed, yet not one brought tidings 
 from loved ones at home. They had looked for- 
 ward to the annual return of the Caroline with sup- 
 plies and the mail. It returned once, then word 
 came the expense was so great, that their mail and 
 supplies would be sent by any whaling vessel that 
 chanced to come to Honolulu. What a piercing 
 blow to missionary heroism ! Drearily passed those 
 thirteen months of painful waiting for news of the 
 outside world! Marvelous forethought was re- 
 quired to order provisions, tools, furniture and 
 clothing when the order consumed one year in going, 
 the supplies were one year in coming, and not until 
 the third year could they be used in this island soli- 
 tude. 
 
 Through half of the year 1854 a smallpox epi- 
 
84 Pioneer Missionaries 
 
 demic raged, sweeping its way relentlessly across the 
 terror-stricken island. Dr. Gulick wrote in his 
 journal : "I have never before witnessed such 
 wretched and harrowing misery." Day after day, 
 as soon as he himself had recovered from the disease, 
 he struggled to abate the ravages of the pestilence. 
 Before the dreadful epidemic ten thousand strong, 
 confident people roamed the island; after it, five 
 thousand bereaved, dazed beings sought for comfort. 
 Confidence in the power of their preacher was 
 strengthened and there was now redoubled energy 
 in Dr. Gulick's labors. He journeyed, preached, 
 prayed and translated for his prostrate people as 
 never before, and they, with renewed zeal, began 
 their reading, writing and Bible work anew. Chil- 
 dren taught their fathers, and husbands taught their 
 wives. This indeed lent inspiration, but how slowly 
 and at what great cost was it gained ! 
 
 A year later Dr. Gulick helped to build the log- 
 hewn, straw-thatched schoolhouse, chapel and hos- 
 pital — buildings as beautiful in the eyes of the na- 
 tives as the most magnificently sculptured cathedral 
 or temple of an ancient king. Inexpressible joy it 
 gave to him to see faint lights in the blackness, to 
 inspire life amidst death, to see brutes become men; 
 and for these traces of civilization, for chapels and 
 for converts he had given years of patient, unremit- 
 ting toil. How little had been the missionary fruit- 
 
Luther Halsey Gulick 85 
 
 age in comparison with the hope ! Yet brighter days 
 were dawning. 
 
 In 1857 came their first crude printing-press. 
 With what enthusiasm the natives waited for their 
 tiny printed sheets of bkie paper, four inches wide 
 and five inches long! How joyfully they scanned the 
 sixteen pages of their books, the leaves of which were 
 lovingly stitched together by hand with thread. 
 Were ever books more prized than this first edition 
 of the first book printed for darkened, unlettered 
 Micronesia? With feeble, tottering steps, with the 
 alphabet, a few spelling exercises, a little catechism, 
 and four hymns, Micronesia stepped into the great 
 literary world. Through the persevering, hopeful 
 guidance of Luther Halsey Gulick a little band of 
 Micronesians had learned of a higher life and were 
 each day conscious of a just and loving Father — a 
 Ruler over all things. 
 
 In October, i860, after nine years of continuous, 
 unselfish service, Dr. Gulick left Micronesia for 
 Honolulu, and from there once more visited the 
 United States, where from city to city he journeyed 
 and lectured, moving the masses to laughter and 
 tears by his brilliant public addresses. He stood 
 before the people as the first missionary who had 
 returned from Micronesia, and their interest gave to 
 him mental and physical strength. 
 
 In 1863 he was again in Hawaii, having accepted 
 
86 Pioneer Missionaries 
 
 the position of secretary of the Board of the Ha- 
 waiian Evangelical Association. His duties multi- 
 plied. For months he was now traveling, counsel- 
 ing, organizing island associations, speaking to the 
 natives, ordaining pastors, establishing churches, be- 
 sides editing the first weekly newsapaper printed in 
 the native language. He was the one genius to 
 organize forces and marshal men. His years of 
 faithful and earnest toil here were productive of 
 lasting results, and the impression of his effective 
 work was never lost. In 1870 his labors at Hawaii 
 ended. 
 
 His life at Micronesia and Hawaii had opened the 
 gate to greater work in broader fields. His brothers, 
 six of them, were also engaged in foreign mission- 
 ary work and a sister joined the same service. The 
 prayer of his aged father, that his children might 
 have the glorious privilege of preaching the Gospel 
 to the heathen, was answered. China, Japan, Mi- 
 cronesia, America and Spain were ministered unto 
 by some member of this great missionary family, 
 and now, when his oldest son was sent to Spain, the 
 heart of the father was touched. The rich Spain of 
 fabled castles and wealth was but a gorgeous and 
 contrasting background to the poverty-stricken Spain 
 of wretchedness and suffering which this s^lf-sacri- 
 ficing missionary found. 
 
 A girls' school was at once established and ar- 
 rangements were made for work at different points. 
 
Luther Halsey Gulick 87 
 
 Two and one-half years were spent in arduous work, 
 when Dr. Gulick was sent to Italy. In August, 
 1873, he was in the sunny southland. What a con- 
 trast! From the total absence of all art in Micro- 
 nesia to the very center of the world's art in Flor- 
 ence! He remained here a few months, then trav- 
 eled extensively through Turkey, Greece and East- 
 ern countries, laying up stores of knowledge for 
 future use. 
 
 After twenty-five years of work for the American 
 Board, he now received a call from that other great 
 missionary body, the American Bible Society, and in 
 their behalf Japan and China were offered to him as 
 a field for work. 
 
 His work was now in the far East — in the Japan 
 of 1876 — full of mysteries, strange Oriental life and 
 dawning civilization. He now adjusted himself to 
 meeting new faces and making new acquaintances 
 and missionary connections. 
 
 His wife and little family joined him here in 1877, 
 and this happiness, added to his great and growing 
 success, left no wish ungratified. Large responsi- 
 bilities were met and conquered. He united the 
 many chains which connected the American Mis- 
 sions in Japan and China with the American Bible 
 Society in America. The circulation of the Bible 
 was rapidly and wonderfully increased. In 1880 
 the sales grew to be phenomenal. Thousands of 
 copies were sold and a new era of Bible work began 
 
88 Pioneer Missionaries 
 
 in Japan. He writes : "We printed and distributed 
 more Scriptures than had been printed and distrib- 
 uted during all the previous years of Bible work in 
 Japan — over eleven million pages printed, and over 
 ten millions sold." He felt that the Bible house at 
 Yokohama was one of the grand successes of his life. 
 His plan for enlargement was followed by such rapid 
 results during the first five years of his connection 
 with the Society that in 1881 the larger field of 
 China was assigned to him. 
 
 His journeys were frequent; by land and sea, in 
 storm and sunshine, amid comforts and discomforts, 
 he was ever helping to carry the Gospel to those who 
 had it not. From the small beginnings at Micro- 
 nesia he had moved onward step by step to the large- 
 ness of the Orient. Where he had ministered to 
 hundreds he was now helping millions, carrying the 
 Bible to all. Traces of his work were everywhere 
 seen and felt long after he was no more in their 
 midst. From a circulation of 74,800 volumes, in 
 1878, the number had grown to 252,875 copies, in 
 1887. 
 
 In connection with other work he was regularly 
 preaching in the Union Church at Yokohama, Japan, 
 or in China. Addresses, lectures, literary work on 
 "The Chinese Recorder," and editorial work on the 
 "Chinese Medical Journal" claimed hours of unspar- 
 ing effort. His great work as agent of the Bible 
 Society for the whole of C^iina, and, finally, for 
 
Luther Halsey Gulick 89 
 
 Siam, demanded more strength than he, in his in- 
 tense enthusiastic activity, was able to give. He 
 returned to the United States, weary and worn, seek- 
 ing for renewed strength, which came not. Each 
 facuhy had been strained to its utmost. The heav- 
 enly gate opened noiselessly and the faithful servant 
 passed triumphantly to the land of rest April 8, 1891. 
 His power of uplifting, his grasp of practical 
 methods, his ability to organize, together with the 
 lasting impress made upon four countries, has earned 
 for him an unfading memory among those who have 
 engaged in the work of the world's evangelization. 
 
REV. GUIDO FRIDOLIN VERBECK, D.D. 
 
 BORN JANUARY 23, 183O. 
 
 DIED MARCH 10, it 
 
 For nearly forty years Guido Verbeck put forth 
 his best efforts of mind and body to transform Old 
 Japan, with its prejudices, barbarisms and igno- 
 rance, into New Japan, with its progress, prosperity 
 and power, 
 
 Holland, America and Japan claim this "master 
 missionary" as their son, but it was in the pictu- 
 resque little Dutch town of Zeist that he was born 
 January 23, 1830. Here in a home of loveliness 
 and peace called "The Koppel," eight little ones were 
 carefully, lovingly trained for life. Under great 
 arching elms, amid the fruit orchards, green mead- 
 ows, vegetable and flower gardens, little canals and 
 rustic bridges this boy grew to love nature, man and 
 God. In the little Moravian church close by, with 
 its beautiful and impressive ceremony, he was con- 
 firmed and admitted to holy communion, and from 
 these good people he received his first desire for mis- 
 sionary work. 
 
 In the Moravian Institute and later at the Poly- 
 technic Institute at Utrecht, he spent his school-days, 
 
GUIIX) KIUDOI.IN VEKBECK 
 
Guido Fridolin Verbeck 91 
 
 excelling in the four languages, English, French, 
 German and Dutch. 
 
 In September, 1852, he left Holland for America, 
 the land of opportunity. After spending several 
 months in the west as a civil engineer, he came east 
 and attended the Theological Seminary at Auburn, 
 New York. While studying here for the ministry, 
 he often preached in German to little congregations 
 from the beloved Fatherland. 
 
 An appeal from Japan came to the Board of For- 
 eign Missions of the Reformed Church in America. 
 Japan needed Christianity. A friendliness had long 
 existed between Japan and Holland, and as the Re- 
 formed Church of America represented both Hol- 
 landers and Americans, it was eminently fitting that 
 the "future maker of Japan" should receive and ac- 
 cept the call to labor in that eastern land of thirty 
 million souls. 
 
 On Monday, April 18, 1859, he was united in 
 marriage to Maria Manion, who for forty years was 
 his devoted helpmeet and wise counsellor. A month 
 later they sailed from New York with two other 
 missionaries and their brave wives, and on Novem- 
 ber 7, 1859, after stopping at Java, Hongkong, and 
 Shanghai, their little vessel steamed up the beauti- 
 ful Nagasaki harbor, its waters bathed in moonlight, 
 and its city nestling at the foot of Japan's verdure- 
 crowned hills. 
 
 This youthful missionary was now confronting a 
 
92 Pioneer Missionaries 
 
 land whose peculiar policy of isolation had for ages 
 separated it from other nations; whose ruling dy- 
 nasty boasted of forty-six centuries of unbroken suc- 
 cession; whose allegiance to Buddhism since its in- 
 troduction, in 552 A. D., was a mighty influence; 
 whose old systems of intrigues, feudalism and in- 
 quisition, which resulted in torture, imprisonment, 
 crucifixion and impalement on the bamboo cross, had 
 been countenanced for centuries. He was confront- 
 ing a people who, since 1624, had banished from 
 their shores all foreigners except the Dutch and Chi- 
 nese, and who had forbidden their own inhabitants 
 to leave the country. He had come with the hope of 
 gaining a triumph over a religion which had no 
 moral code, and consisted largely in imitation and 
 deification of illustrious ancestors, veneration of fire 
 and light and inculcation of obedience to the will of 
 the great Mikado. 
 
 Nagasaki was then the only port which had any 
 foreign intercourse, commerce and traffic with Eu- 
 ropeans and Chinese. Here Dutch ships came 
 bringing stray bits of news; Chinese junks brought 
 an occasional book, European trading vessels left 
 some trifle of the outside world's new science. 
 
 Slender threads were these, yet the great Murato 
 had once picked up a book from the waves and 
 sought to learn its contents; other men had begun 
 to think seriously, and in 1859 there were in Japan 
 hundreds of persons seeking for light, inquiring into 
 
Guido Fridolin Verbeck 93 
 
 the secrets of power held by western nations, and 
 even wishing and waiting quietly for the overthrow 
 of the Yedo government, priestcraft, and the old 
 dynasties. 
 
 After much difficulty and continued search Mr. 
 Verbeck at last found a house. Among the eighty 
 thousand inhabitants few knew he was a missionary, 
 and this was well. His first aim, like that of a true 
 teacher, was to gain the confidence of the people. 
 Patiently he waited, not yet preaching, as he had 
 before him the tedious and arduous task of learning 
 the Japanese language. Then, too, was he not 
 bound by treaties and authorities to desist from open 
 propagation of a prohibited religion? Did he not 
 see and read on little notice boards in all public 
 places of the reward oft'ered for violators of this law ? 
 So, quietly in his study, with eyes weary and in- 
 flamed from constant study of the queer Japanese 
 and Chinese characters, he daily bent over his gram- 
 mar and dictionary, happy in the present, trusting 
 for the future. 
 
 This "foremost teacher of the Japanese" com- 
 menced his great work with a little Bible class of 
 two young men. For these two he labored, prepar- 
 ing "helps," explaining phrases, discussing thoughts, 
 and assigning work. They also came to him for 
 English lessons. This work was a stepping-stone 
 to the reading of the New Testament and Constitu- 
 tion of the United States. 
 
94 Pioneer Missionaries 
 
 Political clouds gathered. At Yedo, the regent 
 had signed the Harris American Treaty. What ene- 
 mies this act caused ! What intense anger was 
 aroused! On March 23, i860, a band of men 
 attacked the regent's escort and a battle ensued. 
 Assassinations, incendiarisms, threatenings, conspir- 
 acies, murders were perpetrated. 
 
 A political upheaval ensued and troubles so thick- 
 ened that at one time the lives of all foreigners were 
 in danger of being sacrificed. Mr. Verbeck was 
 warned to flee for his life, and with his wife and 
 family he sought shelter on the island of Deshima, 
 fronting the town, and later fled to Shanghai ; but 
 at the first opportunity, when the outlook for peace 
 was more hopeful, he was again back at Nagasaki. 
 Although actual danger was past, great apprehen- 
 sion still prevailed. 
 
 Squadrons from Great Britain, France, Holland 
 and the United States had gathered, fought and con- 
 quered, and the Japanese had become convinced that 
 in warfare with these foreigners they were at a dis- 
 advantage. These secluded people, who had obsti- 
 nately lived in the darkness of antiquity in their 
 "holy land of mists and riddles" emerged through 
 shot and shell, conquered by a mightier force, a supe- 
 rior skill. Wise was their resolution not to oppose 
 foreigners, but learn of them the full secrets of their 
 greater power. Doors of greater usefulness were 
 
Guido Fridolin Verbeck 95 
 
 opening and opportunities for higher work were 
 coming to Mr. Verbeck. 
 
 The government soon founded a school of foreign 
 languages and sciences, and Mr. Verbeck was made 
 its principal at a salary of twelve hundred dollars a 
 year, enabling him for many years to be a self-sup- 
 porting missionary. In 1866, this leading educator 
 of Japan assisted two young Japanese students to 
 come to America, the first of a host, and the begin- 
 ning of that mighty westward movement which fol- 
 lowed. These young men were helped in various 
 ways by the Reformed Church and Mission Board 
 through the intercession of Mr. Verbeck. 
 
 From the powerful Murato came messages, ask- 
 ing for explanations of the Scriptures or requests for 
 Chinese literature. In May, 1866, what was his joy 
 and surprise to see Murato appear at his home with 
 his two sons and a long train of followers. He said : 
 "I am ready to believe what Jesus taught and follow 
 him." He related the touching little story of how 
 he found a book on the waves, that it proved to be 
 the New Testament; he told of his difficulties in 
 securing its translation, of its great comfort to him. 
 The interview lasted for hours. Then Murato asked 
 to be baptized. On the following Sunday he, with 
 his two sons, quietly, solemnly received baptism in 
 Mr. Verbeck's little parlor. How happy was the 
 patient toiler! This, his first baptism of Christian 
 
96 Pioneer Missionaries 
 
 converts, filled his heart with gratitude. Until his 
 death Murato faithfully followed Christ's com- 
 mands, and at one time devoted himself assiduously 
 to translating portions of the Bible from Chinese in- 
 to Japanese. 
 
 Japanese princes sought Mr. Verbeck, extended 
 favors to him, and earnestly begged that he would 
 establish schools elsewhere. Distinguished men of 
 great influence came to seek his counsel ; young men 
 who afterward held various government offices as 
 heads of home and foreign departments, cabinet min- 
 isters and diplomatists, were daily under his influ- 
 ence. How largely that influence was exerted for 
 all that is highest and noblest in a nation's life the 
 results accomplished in later years demonstrated. 
 Was not his studious Soyeshima in 1873 received at 
 Peking by the Chinese Emperor as an envoy plenipo- 
 tentiary from Japan ? Did not his attentive Okuma 
 become a member of the privy council of the Gov- 
 ernor-General of Krushiu, and was not his aid of 
 inestimable value in the revision of the nation's con- 
 stitution ? 
 
 In 1868 occurred the rise of the princes against 
 the Shogun. After a brief revolution feudalism 
 was overthrown, the Tycoon retired, the government 
 was changed to its ancient form, the Mikado became 
 the only ruler of Japan, and the empire took an im- 
 portant place in the family of nations. This march 
 of events led to more liberal views in regard to 
 
Guido Fridolin Verbeck 97 
 
 religion. New activities opened for this tireless 
 leader of men. In October, 1868, he sailed for 
 Osaka, that great commercial center of Old Japan. 
 Here, with the eye of a practical engineer, he noted 
 improvements in buildings, streets, bridges and 
 waterways, but with the eye of a far-seeing mission- 
 ary he noted the intelligence of the people, their capa- 
 bilities, vigor, industry and increasing thirst for 
 knowledge. 
 
 A movement was made for the establishment of a 
 government school in Yedo, with Mr. Verbeck as 
 one of four teachers. Instruction in military sci- 
 ence, in political science, criminal law and medicine 
 was desired. Who would not urge forward this 
 movement ? Mr. Verbeck, ever ready for the higher 
 advancement of his people, favorably considered this 
 government appointment, and so, after ten years of 
 quiet, unseen, yet far-reaching, and solid founda- 
 tion work in the safe, southwestern port of Naga- 
 saki, he came to Yedo, the Eastern capital and the 
 nation's center, to labor among a people who cher- 
 ished a strong, anti-foreign feeling. Larger oppor- 
 tunities for shaping the nation's course here awaited 
 him. Education, the foundation of a nation's ad- 
 vancement, and Christianity, the mightiest power in 
 true civilization, were now largely directed by him. 
 An Imperial University was the secret hope of all. 
 Thirty-six of his old pupils followed him to Yedo, 
 and hundreds of young people were soon under his 
 
98 Pioneer Missionaries 
 
 direct influence. His teaching, lectures, addresses, 
 translations of works on law and political economy, 
 together with New and Old Testament translations, 
 catechisms, and tracts occupied every hour of each 
 day and far too many of each night. 
 
 During 1869 the name of Yedo was changed to 
 Tokio, and on the first day of this year the foreign 
 quarter of Tokio, as well as Niigata, were opened to 
 trade. 
 
 Japan, that secluded, ocean-bound nation, had 
 opened its gateway to enlightened civilization. The 
 United States and Europe served as models for many 
 improvements. In the army and navy, in merchan- 
 dise, machinery, telegraph and railway systems, in 
 law, medicine and all sciences, western systems were 
 introduced. There was everywhere a demand, a 
 yearning for western knowledge. More students 
 sought for admission into the great school. By 
 1870 Mr. Verbeck had engaged twelve foreigners to 
 teach in the college of which he was principal, and in 
 March, 1871, he wrote: "At the opening of our new 
 term a month ago, we had one thousand students 
 minus four; more than two hundred having been 
 refused admittance for want of accommodation." 
 Surely he was no longer working unseen, unknown, 
 for throughout the entire empire his work, his life 
 and his success were known, honored and loved. 
 
 He was constantly consulted by government offi- 
 cers with reference to national affairs. It was he 
 
Guido Fridolin Verbeck 99 
 
 who recommended that German be Japan's medium 
 of medical science; it was he who advised Iwakura 
 that Japan form a national army, navy and coast 
 defence; it was he who, always ready and ever 
 wisely, gave these people his advice upon matters 
 vital to the best interests. His wisdom was a potent 
 factor in the development of the country. So great 
 was the reputation he had gained, so great was the 
 confidence he had won, that from any and every part 
 of the empire came people from the highest to the 
 lowest class to consult with him upon any and every 
 subject — and all this was given freely, willingly, lov- 
 ingly, and in five difi;erent languages. 
 
 Among the world's great events of 1871 was the 
 dispatch of Japan's great embassy to America and 
 Europe. In this supreme movement Guido F. Ver- 
 beck was the wise originator, the silent organizer; 
 for, two years previous, on June 11, 1869, he had 
 proposed, outlined and sent to Okuma this wonder- 
 ful plan. By this embassy Mr. Verbeck hoped to 
 accomplish, or at least bring nearer, the desired tol- 
 eration of Christianity in this Sunrise Land. What 
 an awakening soul-satisfying visit was that of 
 Japan's leading statesmen to western countries! 
 What a wise route had been planned for them by 
 their great educational leader ! Through them their 
 nation solved the problem of the greater power in 
 other countries — learned that Christianity stands 
 first and foremost. Impressions and convictions tel- 
 
loo Pioneer Missionaries 
 
 egraphed by them to their home country caused new 
 life-giving currents to set into motion the nation's 
 vast, yet unused machinery of capabiHties. Anti- 
 Christian edicts, prohibiting the introduction of for- 
 eign rehgions, disappeared from the pubhc walls of 
 the cities ; the old order of things was fast changing 
 to the new. The time for which Guido Verbeck had 
 longed, prayed and worked was near at hand. 
 
 Modestly, but with characteristic tact, Mr. Ver- 
 beck wrote out and gave to the Minister of Religious 
 Affairs a "Rough Sketch of Laws and Regulations 
 for the Better Control of Church Affairs in Japan," 
 showing what might be done. These eighty-one 
 articles had recjuired hours of the deepest thought, 
 but how cheerfully given to a land awakened, in- 
 spired, triumphant; where toleration had been won, 
 fanaticism conquered, persecution abandoned, priest- 
 craft rebuked, Buddhism disestablished, Christian 
 churches organized, and civilization adopted. 
 
 After occasional visits to his old home in Zeist, to 
 other European countries, and to the United States, 
 after speaking everywhere for the cause of Japan, 
 he was again back among his people, ofifering incal- 
 culable aid to the government, being in 1874 its 
 direct adviser. In 1877 his services with the gov- 
 ernment ceased. As a testimony to his long, loyal, 
 and valuable service, the Emperor bestowed upon 
 him the decoration of the third class of the Order of 
 the Rising Sun. 
 
Guido Fridolin Verbeck loi 
 
 With great activity he now devoted his superb 
 energies to organizing churches, lecturing, preach- 
 ing, translating and teaching. In July, 1887, he 
 completed his translation of the Psalms, one of the 
 most beautiful and successful of missionary transla- 
 tions. In 1889 he was in Europe and America vis- 
 iting and speaking in many of the Reformed 
 Churches. In the fall of 1897 his health demanded 
 a lessening of labor. The life given unceasingly for 
 others wore out rapidly, and on March 10, i8g8, 
 the telegraph wires carried the sad news of his death. 
 
 A faithful leader, a devoted friend, a loving 
 brother, constantly ministering to his fellow-men, 
 ever toiling for their highest good, and for their 
 country's greatest power had been the aim of this un- 
 selfish worker, "Verbeck of Japan." It was largely 
 his discernment of capabilities, his direction, his ad- 
 vice, that helped Japan to surprise the world in 1894. 
 
 What heights may yet be attained by the Japan- 
 ese, what goal may yet be won, actuated by his power 
 and influence, the future alone can show. 
 
ALEXANDER DUFF, D.D., LL.D. 
 
 Born April 25, 1806. 
 Died February 12, 1878. 
 
 Conspicuous among those whose achievements 
 have formed an essential factor in the enHghtenment 
 of India is the name of Alexander Duff. He was 
 born on a farm in the little village of Moulin, Scot- 
 land, on April 25, 1806. His parents belonged to 
 that sturdy race of Scottish yeomen whose self-reli- 
 ance and dauntless courage have contributed greatly 
 to Scotland's success. His father's deep sympathy 
 and interest in foreign missions were imparted to his 
 boy, and some of the granitic power and endurance 
 of the distant Grampian hills seemed to become a 
 part of his character. 
 
 In 1814 he attended an academy near Dunkeld, 
 and then spent three years at Kirkmichael School. 
 Later, at the University of St. Andrews, under the 
 ennobling influence of the great Dr. Chalmers, that 
 ardent and enthusiastic worker and eloquent preach- 
 er, he was aroused to offer his life for foreign 
 missions. 
 
 Nothing deterred this young man of indomitable 
 energy, and with his youthful wife, his constant and 
 
Alexander DufF 103 
 
 faithful helpmeet, he sailed for Calcutta, India, on 
 October 14, 1829, on the Lady Holland. 
 
 Few voyages have been more perilous. One dan- 
 ger was passed only to meet a greater in the destruc- 
 tive force of raging winds and waves. At Madeira, 
 where they landed, a violent hurricane struck the 
 ship and ruthlessly swept it out to sea, where for 
 three weeks its fate was unknown. When it re- 
 turned and the passengers re-embarked, they imme- 
 diately learned of neighboring pirates, and for safety 
 sought the protection of the Cape Verde Islands. On 
 the African coast a furious gale dashed the fated ship 
 on hidden rocks. By skillful management small 
 boats brought the passengers through the driving 
 surge to a desert island, where for some time they 
 subsisted on penguins' eggs, which they cooked on 
 fires made of dried grass and seaweed. All their 
 possessions, including Mr. Duff's large and valuable 
 library, were lost in this shipwreck. A brig from 
 Cape Town at last rescued them, but here they were 
 again delayed until, by the payment of two hundred 
 and sixty-two pounds more than the original fare, 
 they secured a passage in March, 1830, on a long- 
 looked-for ship bound for Calcutta. Destructive 
 winds constantly impeded their course for eight 
 weeks, when the storm-tossed ship at last reached 
 the mouth of the Ganges ; but immediately upon the 
 dropping of the anchor, a fierce monsoon came 
 sweeping upon them with terrific fury, and the rag- 
 
I04 Pioneer Missionaries 
 
 ing cyclone which succeeded tossed and whirled their 
 little ship, and at last lifting it, dropped it upon the 
 shore of an island shattered, shipwrecked, sinking — 
 a piteous spectacle. In extreme peril, the twice ship- 
 wrecked passengers, by means of trees, were dragged 
 to the shore of a Hindoo village, where a temple af- 
 forded shelter until boats came which conveyed them 
 to Calcutta. 
 
 Despite eight months of continual peril and dan- 
 ger. Dr. Dufif's heart was full of hopefulness, faith 
 and courage. Robbed of all but a Bible and Psalm- 
 book he yet possessed all in his never-failing faith in 
 his Divine Protector. The superstitious Hindoos, 
 learning of his frightful disasters and miraculous 
 escapes, at once believed the gods favored him above 
 all others, and on account of these very hardships, 
 they were ready to give more willing heed to his 
 message. 
 
 Dr. Duff immediately began organizing work. 
 Although vigorously opposed, he decided to open a 
 school in Calcutta, instead of in some neighboring 
 town as other missionaries had done. Rammohun 
 Roy, a high caste Brahman, who had denounced the 
 corruptions of Brahmanism and was then at the head 
 of the reformed party, had a school of his own. He 
 learned of Dr. Dufif's plan and knew that he could 
 secure neither rooms nor pupils because the Bible, 
 that book of horrors to the Hindoo, was to be studied 
 in this new school. When the object seemed hope- 
 
Alexander DufF 105 
 
 less to Dr. Duff, Rammohun Roy came forward and 
 not only generously offered his support and sym- 
 pathy, but said, "You may have the building in 
 which I have my school." Not fully satisfied with 
 this noble offer, he added, "1 will influence my own 
 pupils to attend your school." This, to Dr. Duff, 
 meant success, and from that time the two men were 
 warm friends and labored for a common cause — 
 Christian education. 
 
 The school opened July 13, 1830, with a satisfac- 
 tory number of pupils. Dr. Duff, expecting opposi- 
 tion to his plan for Bible readings, fortified himself 
 by procuring copies of the Gospel in Bengalee, and 
 also by learning the Lord's Prayer in Bengalee. The 
 moment came. Unflinchingly he stood before them, 
 and phrase after phrase of that prayer was unfalter- 
 ingly uttered and dutifully repeated by the pupils. 
 His personal magnetism, together with his strength 
 and firmness, carried them all word by word to its 
 close. Then came the most critical test. With no 
 sign of weakness or distrust he distributed copies of 
 the Gospels and requested a pupil to read. Silence 
 followed. An unmistakable disgust was discernible 
 on the faces of the superstitious pupils. A threaten- 
 ing murmur of rebellion arose against the contami- 
 nating books, when instantly Rammohun Roy rose, 
 and in the kindest of tones said to the pupils : 'T 
 have read this entire Bible all through. I have re- 
 ceived no harm from it. You will receive no harm 
 
io6 Pioneer Missionaries 
 
 from it." Words of assurance followed, and when 
 he finished speaking, the students were ready to read 
 the Gospels. A victory was won, and from this 
 began Dr. Duff's startling inroads on the prejudices 
 and superstitions of Hindoo families. 
 
 Dr. Duff's originality and enthusiasm in his work 
 brought such unexpected results and universal admi- 
 ration that he was soon earnestly solicited to open a 
 school of similar character in Bengal. His constant 
 aim was to enlighten the husbands, fathers and 
 brothers of the land. Lectures were given to about 
 fifty young Hindoos of high caste, and so wisely did 
 he lead them that at the close of the season four 
 young men became converts and abandoned the de- 
 basing traditions of their fathers. 
 
 Being constantly encouraged, he urged the advis- 
 ability of establishing a college. Aid in the project 
 came unexpectedly from Lord Macaulay, that fa- 
 mous English essayist and historian who was sent 
 out in 1834 as an additional or law member of the 
 Governor-General's Council. His first question to 
 consider was whether the higher education of the 
 natives should be carried on in the Eastern classic or 
 in the English language. This was a question strong- 
 ly debated and disputed, but Macaulay presented the 
 advisability of using English with such convincing 
 clearness that after a warm argument the measure 
 was carried. English language and literature were 
 to be studied in all established colleges under British 
 
Alexander DufF 107 
 
 control. Schools and colleges should admit all 
 classes and caste distinctions should be abolished. 
 This was another great victory, and to Dr. Duff's 
 untiring efforts a great share is due. 
 
 His next great plan was to establish an English 
 college of medicine. The Brahman's superstitious 
 prejudices of touching a lifeless body must be over- 
 come for the advancement of anatomical knowledge. 
 His own pupils were soon led to see the wisdom of 
 his plan, and became enthusiastic. On January 28, 
 1835, an order was issued by the Governor-General 
 for a college. Hundreds soon came for instruction ; 
 the number increased daily; the thousands now 
 prove it to be one of the largest medical institutions 
 of the world, and Dr. Duff was indirectly one of the 
 originators of that great work which has brought 
 alleviation to the physical sufferings of India's mil- 
 lions. 
 
 The old Kirk of St. Andrews, established twenty- 
 two years previous, had passed through troublous 
 and unfortunate years. Dr. Duff, already over- 
 worked, was assured he was the only one who could 
 take the place of the departing and toil-worn Dr. 
 Bryce. Duty and love found a way to assume this 
 added work. Beginning with twenty members, in 
 less than a year he was preaching to eight hundred 
 earnest souls. His influence as their pastor was 
 greatly extended. One of his first reforms was to 
 bring about an observance of the Christian Sabbath. 
 
io8 Pioneer Missionaries 
 
 Everywhere he was changing laxity and skepticism 
 into strength and belief, yet all was done delicately 
 and skillfully. 
 
 His work was interrupted for a time. A deadly 
 pestilence swept over the land. A missionary jour- 
 ney in the interior through a cyclone-devastated and 
 pestilential district caused the exhausted man to suc- 
 cumb to jungle fever, a further recurrence of which 
 necessitated a voyage to England. 
 
 Dr. Duff found his home people indifferent to 
 missions, but after a few addresses by this earnest, 
 eloquent speaker, enthusiasm was aroused. His 
 speeches caused a deep sensation. He was soon 
 urged to speak in many churches of Scotland. He 
 was so eloquent, so devoted, that his hearers sat 
 spellbound as they listened to his graphic descrip- 
 tions of that land enslaved in ignorance and supersti- 
 tion. His name soon spread throughout Scotland. 
 Everywhere he enlisted aid and sympathy for India. 
 He traveled continually for two and one-half years, 
 greatly increasing the interest in foreign missionary 
 work, materially increasing the annual revenue, and 
 arousing four young people to engage in the work, 
 whose labors to-day are a lasting monument to Dr. 
 Duff's consecration, earnestness and inspiration. 
 
 In the autumn of 1839 he returned to India. Grat- 
 ifying indeed were the results which he now saw of 
 his ten years' work there. Here was a new church 
 with consecrated workers ; trained physicians greeted 
 
Alexander Duff 109 
 
 him, and tlie astonishing growth of his own institu- 
 tion, with its seven hundred pupils, filled his heart 
 with gratitude. 
 
 With zeal greater than ever, he again took up his 
 work. Now he was making arrangements for train- 
 ing the native teachers to be effective helpers, again 
 he was lecturing, organizing classes for Sunday 
 
 readings, establishing mission schools and preach- 
 ing. 
 
 The foundation principles of the ancient and inde- 
 pendent Kirk of Scotland were threatened, and 
 finally the British Parliament was called upon to pass 
 judgment. A succession of unfortunate collisions 
 between the ecclesiastical and civil courts led to 
 catastrophe, disruption and final separation from the 
 Established Church of Scotland. The "Free 
 Church of Scotland" was born in 1843 ^^^y i*"* the 
 annals of church history, no event is more unique. 
 This disturbance in Scotland affected the Scotch mis- 
 sions in India. Disruption meant for Dr. Duff the 
 severance of many sacred ties of long standing. It 
 seemed doubtful if the Free Church could support 
 the missions. An offer to pay for the great college 
 and its belongings was made, but as the overtures 
 were not met favorably. Dr. Duff left the buildingr, 
 opened another college in March, 1844, with the 
 same teachers, the same missionaries, and over one 
 thousand students. Donations poured in for the 
 new buildings, and the movement, which was so 
 
1 1 o Pioneer Missionaries 
 
 threatening, served but to stimulate, for remarkable 
 spiritual activity was now seen. Many baptisms of 
 influential Hindoos soon followed, but each conver- 
 sion aroused such intense excitement and indigna- 
 tion among the bigoted natives, that the life of Dr. 
 Duff was at one time in danger. Arrangements 
 were made with hired assassins to kill him, and thus 
 arrest the spread of the new religion. Warnings 
 were given him by devoted Hindoos, and his life was 
 spared. 
 
 In 1844, beside accepting the duties of editor of 
 the Calcutta Quarterly, he used every effort to estab- 
 lish a public hospital in Calcutta, an institution sadly 
 needed in those days of sickness and destitution. The 
 plan resulted in the erection of the largest hospital in 
 the world. It adjoins the Medical College. Chris- 
 tian doctors and nurses were trained for the work 
 and are now in attendance. One-third of a million 
 people are annually nursed and tenderly cared for 
 within its ten buildings. 
 
 In 1847 I^^- Duff traveled extensively through 
 Southern India. In almost every town he preached 
 and examined the schools. Now he was pained at 
 the horrors of ignorant idol-worship, superstition, 
 animism, and fetishism, and again he was rejoiced 
 to find Christian schools supplanting devil-temples. 
 This southern trip was followed by long journeys 
 throughout Northern India. 
 
 In May, 1850, he was again in his native Edin- 
 
Alexander DufF 1 1 1 
 
 burgh. Here he was needed, and to him was given 
 the work of putting the foreign missions of the Free 
 Church on a firm and independent basis. This he 
 consented to do, but dechned the honor offered to 
 succeed Dr. Chalmers as principal of the New Col- 
 lege in Edinburgh. With a magnificent, yet prac- 
 tical sweep of oratory he delivered five great speeches 
 before the General Assembly of the Free Church. 
 For over three years he gave his entire attention, 
 strength and time to the work of addressing every 
 presbytery, synod and congregation of Scotland 
 connected with the Free Church. Thousands came 
 to hear this man and five hundred associations were 
 organized, which still contribute generously a reli- 
 able income to the foreign missions of the Free 
 Church. 
 
 In February, 1854, Dr. Duff came to America, 
 where in all the large cities east and west he received 
 such overwhelming support and applause that he 
 writes : "I am lost in wonder and amazement." 
 Everywhere he aroused the people to the necessity 
 of enlightening and reclaiming India's outcasts. 
 Few missionaries, or indeed great orators, were ever 
 received and greeted with such enthusiasm. 
 
 While the expression of such deep interest was 
 most gratifying, the constant requests for addresses, 
 never refused, were responded to at the cost of the 
 very life of this self-sacrificing, self-denying mis- 
 sionary. "Never did any man leave our shores so 
 
I I 2 Pioneer Missionaries 
 
 encircled with Christian sympathy and affection" has 
 been said of Dr. Duff's departure. His long and 
 arduous travels for five years resulted in a mental 
 and physical prostration, which compelled him to 
 seek a prolonged rest. This time of recuperation 
 he spent in Southern Europe and the Orient. 
 
 In 1856 he was once more in Calcutta, advising, 
 organizing and planning greater deeds. 
 
 In 1857 Dr. Duff and his dear ones were in the 
 midst of the horrible and well-known mutinies of 
 India. The severe blow to the prestige of British 
 power had been given. They were on every side 
 exposed to imminent peril. Panics, massacres, tor- 
 tures rose to an unparalleled height of cruelty. Each 
 day there occurred new and worse tortures. Bar- 
 barity and treachery ruled everywhere. India was 
 at last saved to England, but at what a cost of life ! 
 
 In 1863 Dr. Duff bade farewell to India. Valu- 
 able presents were given to him, addresses were 
 made in his honor, University Scholarships were en- 
 dowed with his name, and Scottish merchants pre- 
 sented him with a house in Edinburgh and eleven 
 thousand pounds, but his most lasting monument in 
 India is his good work left upon thousands of souls. 
 
 Public duties and large responsibilities claimed 
 him until his death in February, 1878. 
 
 He grandly evinced a constant devotion to Christ 
 to the last day of his life. He gave such a new im- 
 pulse to civilization in India by his schools, missions, 
 
Alexander DufF 1 1 3 
 
 churches, colleges, medical institution and hospital, 
 and by his promotion of arts, sciences and Christi- 
 anity that the new order is his most enduring monu- 
 ment. In him was the embodiment of those quali- 
 ties which ever promote the highest progress of civ- 
 ilization. 
 
CYRUS HAMLIN, D.D., LL.D. 
 
 Born January 5, 181 1. 
 Died August 8, 1900. 
 
 A genuinely Christian and true educational influ- 
 ence throughout all Turkey was exerted through t' 
 efforts and achievements of Dr. Cyrus Hamlin. No 
 matter what other and greater triumphs may be at- 
 tained, or what other men may arise, Dr. Hamlin 
 will always be famous for laying one of the corner- 
 stones in the foundation of the educational structure 
 of Turkey. The great work upon which his en- 
 during fame is based is Robert College, the coun- 
 try's marvel and pride, "a beacon light on a head- 
 land, throwing its bright rays into the darkness as 
 far as the horizon line." 
 
 When Cyrus Hamlin was born, January 5, 181 1, 
 there were few prominent and wealthy families in 
 Maine, his native State. None were more worthy 
 and respected members of society than the village 
 lawyer, doctor, merchant and the intelligent farmer, 
 the latter, a numerous and powerful class, from 
 which Cyrus Hamlin descended. He was born at 
 a time when the infant days of manufactures com- 
 pelled home weaving and spinning; when travel was 
 
CYKUS HAMLIN 
 
Cyrus Hamlin 115 
 
 limited ; when the people were obliged to practice the 
 most rigid economy ; when the Sabbath was kept re- 
 ligiously, and when sons did not think of abandon- 
 ing their fathers' farms, but stayed, toiled and over- 
 came all obstacles. These efforts through necessity 
 have called out a self-reliance and inventive genius 
 from our country's sons, which have in later years, 
 largely and unquestionably, contributed to its great 
 and unparalleled success. 
 
 Every person in the Hamlin home worked. Idle- 
 ness and luxury were unknown in their modest farm- 
 house at Waterford, and the boys early did the work 
 of men. Now they were busy planting, haying, har- 
 vesting, making a potato cart, a hay cart, a gate or an 
 ox yoke, the latter being pronounced a marvel by all 
 who saw it when completed. A rich reward was 
 reaped in later years, far away on the Bosphorus, 
 from the tact and skill developed in these early years 
 of farm life. 
 
 At his home, Cyrus Hamlin was favored by the 
 best example and noblest teacher which this world 
 can afford ; a loving, intelligent, God-fearing mother, 
 whose culture was widely recognized and to whose 
 ambitions the town indirectly owed many of its in- 
 tellectual pursuits and beneficial improvements. 
 
 Just after his sixteenth birthday, Cyrus Hamlin 
 left home for Portland to become an apprentice to 
 his brother-in-law, a silversmith. The forty-mile 
 journey not only seemed a great distance but served 
 
Ii6 Pioneer Missionaries 
 
 to mark a great event, for now the farm life closed. 
 The days in Portland were full of work, earnestness 
 and study. Here he joined an evening school, and 
 thus commenced an educational enthusiasm and ac- 
 tivity which lasted through life. While here, he re- 
 ceived his first encouragement to study for the min- 
 istry, and two years later he entered Bridgton Acad- 
 emy to prepare for college. 
 
 Later, at Bowdoin College, the example of his 
 professors, men of power, inspired every effort and 
 influenced him to emulate them and guide others to 
 intellectual heights. His college friend's words : 
 "Aim for the first rank and take it for Christ and his 
 cause," were never forgotten. His college and life 
 work testified to the fulfillment of his unwavering 
 aim. Offices and honors, conferred upon members 
 of the highest rank, were taken by him, "the young 
 student of marvelous activity, executive ability and 
 dauntless heroism." His mechanical skill was most 
 publicly demonstrated when he made the first steam- 
 engine in the State, a work inspired by a lesson in 
 physics and a lecture by Professor Smythe. None 
 of the students in the class had a clear idea of the 
 steam-engine. They had never seen one. Cyrus 
 Hamlin declared he could make one and immediately 
 embarked upon the task. Weeks of research, 
 thought and work were given. It was a success, and 
 the college gave him one hundred and seventy-five 
 dollars for it. 
 
Cyrus Hamlin 117 
 
 Three years of study at Bangor Theological Sem- 
 inary followed the work at Bowdoin College, where, 
 in addition to his regular work, he now added a 
 course of lectures on Africa and also delivered many 
 temperance addresses. 
 
 In 1838 he was ordained and was accepted by the 
 American Board as a missionary to Turkey. Janu- 
 ary 17, 1839, after a voyage of forty-five days, he 
 was in Smyrna, and two weeks later he arrived in 
 Constantinople, where he was to labor, to teach, to 
 triumph. Anxious days passed when reports were 
 current that all the missionaries were to be driven 
 from the empire. Not only persecution, but exile 
 was threatened to Drs. Goodell, Schauffler, Dwight 
 and Hamlin, the four missionaries then in Constanti- 
 nople. Numerous changes in the fiscal system of 
 the empire occurred, which struck a blow to that 
 domineering aristocracy which had been such a hin- 
 drance to the progress of truth, and the hand of in- 
 justice was averted. 
 
 Dr. Hamlin at once began studying the Armenian 
 language, in which he made great progress. His one 
 great aim was to establish a school for Armenians. 
 In November, 1840, a house was secured at Bebek, 
 on the Bosphorus, about seven miles from Constanti- 
 nople. Here he opened his boarding-school, "Bebek 
 Seminary," with two pupils, the beginning of his 
 great educational work in the East. The number 
 soon increased. Youths from fourteen to twenty. 
 
1 1 8 Pioneer Missionaries 
 
 thirsting for knowledge and deliverance from the 
 shackles of past generations, daily became more in- 
 terested. Soon visitors came, marveled at the ex- 
 periments in chemistry or physics and were amazed 
 at the electrical wonders. The teacher was quietly, 
 yet patiently, leading his pupils onward. He puri- 
 fied and enriched the Armenian language, giving 
 much time to the translation of text-books, among 
 the best being the work on Mental Philosophy by 
 Upham, and that on Moral Philosophy by Way- 
 land. 
 
 On account of the phenomenal success of this 
 school, the wrath and indignation of the Armenian 
 patriarch was aroused. He was urged by the bank- 
 ers to destroy it, and take away every Armenian stu- 
 dent. This the patriarch attempted to do, but his 
 plan failed through the wise actions taken by Dr. 
 Hamlin. The enmity of the bankers and many 
 others was groundless and unjust, more injurious to 
 themselves than to him, for the little seminary 
 seemed to succeed best when its enemies were most 
 determined to destroy it. After a three weeks' vaca- 
 tion the pupils returned in increased numbers and 
 with renewed determination. 
 
 In 1 84 1 Mr. Hamlin was compelled to procure a 
 larger house for his school, and rooms were obtained 
 in an old palace built by a Greek prince. Bible classes, 
 lectures, addresses, preaching services, visiting and 
 teaching were the means of converting several Ar- 
 
Cyrus Hamlin 119 
 
 menians. These Armenians who accepted Christi- 
 anity were at once deserted by their famihes and 
 were practically outcasts. 
 
 Nearly all the pupils of his school w^ere pitifully 
 poor, many of them having no means of procuring 
 suitable clothing. What could be done for these per- 
 secuted students? Dr. Hamlin's quick forethought 
 and ready mechanical genius soon solved the prob- 
 lem. He had already fitted up a workshop for manu- 
 al training, and as there were no furnaces or fire- 
 places in the city, he directed his pupils to make 
 sheet-iron stoves and stove-pipe, knowing the sales 
 would prove a grateful source of income. During 
 the winter of 1844 the pupils made in addition to 
 stoves, fire-shovels, ash pans and other valu- 
 able articles. What a spirit of self-reliance was de- 
 veloped among the now neatly clothed students ! 
 Young Armenians, hearing of the wonderful results 
 attained in this school, walked great distances, en- 
 during fatigue, suffering and danger if they could 
 but reach Dr. Hamlin and become a member of his 
 school, where opportunity was offered for Christian 
 work and Christian education. 
 
 As the weeks passed. Dr. Hamlin saw that the 
 poor and persecuted class could be saved only 
 through industries, which must go hand in hand 
 with mental work. He lost no opportunity to lift 
 them to this high plane of labor. 
 
 As there was no bakery in Constantinople where 
 
I20 Pioneer Missionaries 
 
 fresh, sweet bread could be obtained, Dr. Hamlin de- 
 cided to establish a bakery. Ever fertile in expedi- 
 ents, he gave his attention to that which would pro- 
 mote the happiness and improvement of his people, 
 even if it required that he become a miller and a 
 bread-maker. He lost no time; saw no failure. 
 
 The buildings were erected, the mill established, 
 steam-engines ordered, machinery set up, the great 
 ovens built, the flour ground, the bread made, sold, 
 delivered and money for same received. Success 
 again came to him who had met and conquered each 
 obstacle. Each loaf, fresh and sweet, was as much 
 above the legal weight as Constantinople's dishonest 
 bakers had made their leavened, sour loaves below 
 that weight. In eight weeks the patronage was far 
 beyond their expectations. There was a constant de- 
 mand for the new flour and the new Hamlin bread. 
 His men were industrious, eager, enthusiastic and in- 
 telligent. Each day he saw some one developing an 
 insight or ingenuity most unexpected and gratifying. 
 This was the first step that led to the higher learn- 
 ing. 
 
 Soon, through the outbreak of the Crimean War, 
 he was surrounded by thousands of troops. In the 
 Scutari Hospital hundreds of neglected soldiers were 
 dying each day. They refused the city's sour bread. 
 Each morning six thousand pounds of sweet, whole- 
 some bread were sent to this hospital from the 
 famous Hamlin bakery, and later a contract was 
 
Cyrus Hamlin 121 
 
 made to supply rations for eight hundred Russian 
 prisoners, the profits of which were used for creating 
 a fund which materially aided the erection of 
 churches for the native Protestants. Thousands of 
 pounds were also daily sent to the camp at Hyder 
 Pasha. Invalids and wounded soldiers filled the 
 hospitals and the rapid increase was not met by a 
 corresponding corps of surgeons and nurses. The 
 death rate was appalling. The disgraceful failure of 
 the British medical department stirred the heart of 
 Dr. Hamlin. Hospitals were proving almost useless, 
 for men succumbed faster to disease, starvation and 
 neglect than to Russian bullets. Misery and dis- 
 order prevailed until Florence Nightingale, with her 
 forty assistants and twelve trained nurses, arrived to 
 transform everything. Fresh clean clothing was 
 urgently needed for the soldiers. No washing had 
 been done. Soiled clothing had accumulated, to 
 which no care had been given. Again Dr. Hamlin's 
 skill and invention seemed like a merciful Provi- 
 dence. He erected a washing establishment and in- 
 vented a washing-machine by which each day thou- 
 sands of garments were washed by himself and his 
 assistants. The profits of this good work were de- 
 voted to Christian purposes, building the little church 
 at Bardezag and clearing off many debts. 
 
 When the cholera finally broke out among the 
 soldiers and the poorer classes. Dr. Hamlin prepared 
 a medicine which was most successful, both in per- 
 
122 Pioneer Missionaries 
 
 forming efficacious cures and in arresting the spread 
 of the terrible disease. With unfailing courage and 
 fearless devotion he went from one stricken family 
 to another in the pestilential districts, prescribing, 
 nursing, advising, sympathizing, praying, as ready 
 to give assistance to the beggar as to the Sultan. At 
 this time he seemed to be everywhere at once, always 
 counseling, never disheartened, never conquered. 
 These services endeared him to all. 
 
 After eighteen years of constant toil in the East, 
 Dr. Hamlin visited America, stopping in many Eu- 
 ropean cities on the way. Thousands of dollars were 
 given to a church building fund, then much in need 
 of just such aid, for the erection of thirteen churches 
 with school facilities. Everywhere crowds listened 
 to his story of the religious freedom of the thirty- 
 five churches, of his school with its progressive sys- 
 tem of education ; the press with its volume of bibli- 
 cal and educational literature, and, most practical of 
 all, of the industries which had helped so many to 
 rise from degradation to respectability. In America 
 he was warmly welcomed, and crowded assemblies 
 became enthused regarding this great work in 
 Turkey. On his return through England, arrange- 
 ments were made for forty days of public meetings 
 in behalf of the Turkish Missions Aid Society. He 
 met many able and distinguished Europeans, among 
 them the Earl of Shaftesbury, whose deep sympathy 
 
Cyrus Hamlin 123 
 
 and interest he enlisted in behalf of the work among 
 the Armenians. 
 
 But the brightest gem in the coronet, with which 
 he should be crowned, is the founding of Robert 
 College, the first Christian college in Turkey, to the 
 establishment of which he now directed all his en- 
 ergies. As Mr. Christopher R. Robert, of New 
 York, an American philanthropist, had been in corre- 
 spondence with him in reference to the establishment 
 of a college in Turkey, Dr. Hamlin, in i860, resigned 
 his connection with the American Board, after twen- 
 ty-three years of work in its service, and from this 
 time his one aim was for the college. It is doubtful 
 if, in all the world, there is an institution whose his- 
 tory is more eventful, romantic and unique than this, 
 or one which has exercised a greater beneficent in- 
 fluence. As the years pass, this noble work stands 
 out brighter and grander, a fitting monument to the 
 labors of Dr. Hamlin. Who can measure the wide- 
 spread influence from its moral training, analyze its 
 power for good or comprehend the far-reaching re- 
 sults from its complete mental discipline? 
 
 After thoroughly investigating twenty-four sites, 
 he selected the first and best, that prominent and 
 splendid site overlooking the Bosphorus from the 
 high hill north of Constantinople. Here would be 
 his college; but permission to buy, to build or to 
 organize was denied him. Opposition — cruel, un- 
 just, merciless — met him at every turn. For seven 
 
I 24 Pioneer Missionaries 
 
 years one vain attempt followed another to purchase 
 the ground for the college. The trying history of 
 those days will never be fully written or realized. 
 The apparent hopelessness of the enterprise would 
 have disheartened any other man but Dr. Hamlin. 
 The sovereign's refusal, repeatedly given, was ob- 
 stinate, overwhelming, convincing. Yet Dr. Hamlin 
 was not deterred from his plan. Time after time the 
 subject was reopened until the Grand Vizier, Aali 
 Pasha, said in despair : "Will this Mr. Hamlin never 
 die, and let me alone on this college question ?" 
 
 At last the long contest with the Turkish govern- 
 ment ended and the unexpected Irade of H. I. M., 
 the Sultan, came to Dr. Hamlin. After guarding 
 the Bosphorus for four centuries against any intru- 
 sion of this character, the great honor was given to 
 America. 
 
 Dr. Hamlin, though having four plans at his dis- 
 posal, was practically the architect of this college, and 
 utility was studied rather than architectural effect. 
 Always present upon the grounds during the erec- 
 tion of this magnificent edifice, he settled disputes, 
 inspired the workmen, lent constant aid and advice. 
 Bribes, mysteries, controversies were at last cleared 
 away, and on July 4, 1869, amid joyful ceremonies, 
 and with a speech by Hon. E. J. Morris, the Ameri- 
 can minister, and addresses by eminent Greeks, Bul- 
 garians, Armenians and others, the corner-stone was 
 laid. On May 15, 1871, the college opened. All 
 
Cyrus Hamlin 125 
 
 Turkey could view the grand work ; a Christian col- 
 lege now offered to them every facility for acquiring 
 a complete education. Tears came from many, 
 thanksgivings, blessings and praise were bestowed 
 upon the one man above all others who had accom- 
 plished this great work. The college was opened to 
 every nationality and sect of the empire; an educa- 
 tion was now offered that assured the safety of the 
 state and of society and that opened the long-shut 
 gates to civil and military employment. Its course 
 of instruction is as thorough as that in any similar 
 institution in America, and to-day thousands of hon- 
 ored men in the East owe all they are and their entire 
 means of livelihood to Dr. Hamlin's industrial and 
 educational efforts. Marvelous was the victory of 
 those seventeen years of absolute devotion given for 
 this college, above which the American flag floats. 
 And was the price paid for the enlightenment of these 
 people too heavy ? Not for the man who overcomes 
 all obstacles; not for the educator doomed to disap- 
 pointment in the four years of almost fruitless efforts 
 for an endowment; not even for that missionary 
 hero who after returning to America learned that he 
 was not to return. With a full heart, Hamlin ac- 
 cepted another work, that of Professor of Theology 
 at Bangor Theological Seminary. Here he re- 
 mained three years and then accepted the Presidency 
 of Middlebury College, which office he resigned after 
 five years of noble work, characterized by remarkable 
 
I 26 Pioneer Missionaries 
 
 energy and administrative ability. At the age of 
 seventy-five, after forty-five years of active and 
 varied educational work, he retired to his home at 
 Lexington, Mass., where he died August 8, 1900. 
 
 Few men have gained a more intimate knowledge 
 of every phase of human life from the poorest street 
 beggar to the ruling sovereign, and to few has been 
 accorded the power of promoting the welfare of so 
 many in a work so substantial, extensive and far- 
 reaching in its results. 
 
 In the midst of discouragements, Cyrus Hamlin 
 was always brave ; in counsel always wise ; in service 
 always ready. To civilize Turkey, to make it educa- 
 tionally and religiously powerful, to raise it in the 
 scale of nations, was the ever-present aim that ani- 
 mated his existence. And this aim he pursued con- 
 stantly like a giant of destiny with no regard for 
 losses, defeats, humiliations or obstacles. 
 
 He must ever be classed among those benefactors 
 who have truly understood the vital principles of a 
 nation's progress, for there is hardly an element of 
 power, law or order in Turkey which he did not ably 
 and powerfully help to secure. 
 
DANIEL KI.ISS 
 
DANIEL BLISS, D.D. 
 
 Born August 17, 1823. 
 
 On February 7, 1856, the Rev. Daniel Bliss landed 
 in Syria. On January 13, 1902, he resigned his 
 more active and public duties in that land. Of these 
 forty-six years, only the first six and a half were 
 spent in what is ordinarily understood as mission 
 work, in connection with one of the great foreign 
 missionary Boards; and yet he has been chosen for 
 these pages as the representative Syrian missionary. 
 How eminently this choice has been justified will 
 appear from the following brief review of his life- 
 work. 
 
 Daniel Bliss was born in Georgia, Vt., on the 
 17th day of August, 1823, being the fifth son of 
 Loomis Bliss and Susannah Falwell. He belongs to 
 the seventh generation of the descendants of Thomas 
 Bliss, of Belstone Parish, Devonshire, England, a 
 Puritan landlord, reduced from wealth to poverty 
 during the great persecution under Archbishop 
 Laud. His son Thomas, after suffering imprison- 
 ment for his non-conformity, embarked from Plym- 
 outh for America, in the autumn of 1635, with his 
 wife Margaret. From this couple are descended 
 most of the Blisses found in the United States. 
 
128 Pioneer Missionaries 
 
 When Daniel was about twelve years old, he emi- 
 grated with his father to Ohio. For four years he 
 worked on a farm, attending the village school for 
 three months each winter. The next four years he 
 served as apprentice to the tanner's and currier's 
 trade, which he prosecuted till he was twenty-three 
 years old. 
 
 During all this time he had longed for a liberal 
 education, and when at last, in 1846, he entered the 
 Academy of Kingsville, Ohio, he felt that he was 
 handicapped by beginning his education so late in 
 life, little dreaming that the patient business habits, 
 the practical knowledge of men, the mechanical and 
 manual skill, all acquired by his arduous training, 
 were in almost prophetic preparation for a career, 
 which would involve the purchase of lands from men 
 more subtle than those who sold the cave of Mach- 
 pelah to Abraham ; the erection of buildings, with 
 all the details of stone and iron and wood kept under 
 his own strict supervision; the control of Arabs, 
 Syrians, Greeks, Egyptians and Mesopotamians. In 
 the autumn of 1848 he entered Amherst College with 
 a somewhat defective preparation, but so concen- 
 trated and keen was his application to study, that, 
 notwithstanding the amount of time that he was 
 obliged to devote to self-support by bell-ringing, 
 teaching, managing a boarding club, acting as libra- 
 rian to a literary society, etc., he was graduated in 
 1852 among the upper third of his class. His un- 
 
Daniel Bliss i 29 
 
 doubted popularity was not achieved by kind con- 
 formity to college traditions, which indeed he some- 
 times antagonized and remodelled, as when, by a 
 ringing speech, he induced his class to abolish the 
 customary hazing of Freshmen. His chief success 
 in regular college work was in mathematics and ora- 
 tory, but his literary instincts were sound and sure, 
 leading him, through a study of Milton and Shake- 
 speare, to form a style of notable simplicity, purity 
 and depth. 
 
 Soon after entering college he joined the Congre- 
 gational Church and the Missionary Society, and 
 these steps were soon followed by his decision to 
 study for the ministry and to devote his life to mis- 
 sionary work. At Andover, where he was gradu- 
 ated in 1 85 5, he came under the influence of Pro- 
 fessors Park, Shedd, Phelps and others. His vale- 
 dictory address before the Society of Inquiry, en- 
 titled "The Claims of the Missionary Work upon 
 the Mental Strength of the Ministry" (published 
 later by the American Board as No. 14 in its series 
 of tracts), unconsciously foreshadowed the line 
 which his life-work was to take. Before his gradu- 
 ation he was accepted by the American Board as 
 missionary to Syria. On December 12, 1855, he em- 
 barked from Boston on the Sultana, with his wife, 
 Abby Maria Wood, whom he had married on the 
 23d of November. The Sultana was a bark of 
 only three hundred and fifty tons burden, and her 
 
130 Pioneer Missionaries 
 
 stormy voyage to Smyrna took forty-two days. 
 Proceeding thence by French steamer, Mr. and Mrs. 
 Bliss arrived in Bey rout, February 7, 1856. 
 
 Never has the personnel of the Syria Mission been 
 higher than it was at that period, including, among 
 others, "whose names the Lord knows" — to employ a 
 quaint Armenian phrase — Eli Smith, associated with 
 Robinson in the first scientific exploration of Pales- 
 tine; Van Dyck, world-renowned scholar of Arabic, 
 into which he translated the Scriptures; Thomson, 
 author of " The Land and the Book;" Calhoun, the 
 "Saint of Mt. Lebanon;" W. W. Eddy, compiler of 
 Arabic commentaries ; and H. H. Jessup, who ar- 
 rived with Mr. Bliss, and whose name is known 
 throughout all the churches. The Mission at that 
 time was divided into five stations, or centers of 
 work, Beyrout, Sidon, Tripoli, Hams and Abeit, Mt. 
 Lebanon. 
 
 During the six and a half years spent by Mr. Bliss 
 in ordinary mission work he was a member of the 
 Abeit Station, at first directly associated with Mr. 
 Calhoun in Abeit itself, and later in Suk-el-Ghurb. 
 So-called "ordinary" mission work is in fact ex- 
 traordinary in character and variety. Preaching 
 in the vernacular, superintending schools, itinerat- 
 ing among the villages, acting as advisor in le- 
 gal cases, managing accounts — these are the 
 salient features of a work whose details are be- 
 yond enumeration. This regular work was partly 
 
Daniel Bliss 131 
 
 interrupted in the year i860, during the Civil War, 
 or rather the massacre of Christians by the Druzes, 
 which resulted in the reconstruction of the Lebanon 
 Government, with a Christian Governor, under the 
 protection of the Powers. But the crisis brought 
 with it other labors — the distribution of relief funds 
 sent from Europe in forty-five villages, the care of 
 widows and orphans, and the superintendence of 
 road-building by peasants able to obtain this relief 
 by work. 
 
 For some years the question of higher education 
 had loomed large in the discussions of the mission- 
 aries. While the Abeit Academy met the particular 
 wants of the Mission in furnishing school-teachers 
 and other native helpers, it was felt that there was a 
 growing demand in the land for an institution at 
 once more general and more specific ; more general 
 in that it should give a broad foundation for any 
 career, more specific in that it should include special 
 technical departments, such as medicine, law, etc.* 
 That such a college was beyond both the scope and 
 the means of the Mission was clear. That it should 
 be conducted by Protestant Christians in full sym- 
 pathy with the Mission was equally clear. During 
 the year 1861 the matter was long and carefully dis- 
 
 *While Biblical studies were to hold an important place 
 in the curriculum, a theological department was not contem- 
 plated, the feeling being that the training of ministers should 
 be left to the mission. 
 
132 Pioneer Missionaries 
 
 cussed between Dr. Thomson and Mr. Bliss. It was 
 brought to a head on January 23, 1862, when the 
 Mission voted that these gentlemen be a committee 
 to prepare a minute in relation to a contemplated 
 literary institution to be located in Beyrout. Much 
 to his surprise, it was suggested that Mr. Bliss be 
 set apart as president. The committee reported 
 favorably to the scheme, and their minute was for- 
 warded to the Board for ratification. After careful 
 consideration the consent was given, thus enabling 
 Mr. and Mrs. Bliss to reach New York, Septem- 
 ber 17, in full time for the annual meeting of the 
 American Board at Springfield, Mass., a few days 
 later. Mr. Bliss's eloquent address on the need of 
 reinforcements in the missionary work stirred the 
 heart of Mr. W. E. Dodge, Sr., and thus by drawing 
 the attention of this eminent philanthropist to the 
 speaker, at once laid the foundations of the financial 
 success of the college. But not alone was its financial 
 success advanced. Toward the college his son, the 
 Rev. D. S. Dodge, D.D., has borne a three-fold rela- 
 tion : first, as constant contributor of money ; second, 
 as professor, and with the president as overseer of 
 the actual construction of the buildings; and third, 
 as the secretary and treasurer of the Board of 
 Trustees in New York, where for the last thirty 
 years he has devoted two hours a day to the affairs 
 of the college. It is impossible to overestimate w]iat 
 this institution owes to the double bond which has 
 
Daniel Bliss 133 
 
 always united Dr. Bliss and Dr. Dodge, a bond not 
 alone of a common interest, but of a deep personal 
 affection. 
 
 During his stay of two years in America, Mr. Bliss 
 continued his connection with the Board, acting for 
 several months as secretary in New York, and mak- 
 ing addresses over the country, in which he repre- 
 sented the college as the outcome of mission work. 
 The Syrian Protestant College is not only the child 
 of the Syria Mission, but it has always kept in close 
 touch with its parent. Organically they are separate, 
 as the college was incorporated as an independent 
 institution by the New York Legislature, but they 
 have a higher bond of union in a common faith, and 
 in common aims. The Syrian missionaries have al- 
 ways constituted the majority on the local board of 
 managers. The students who form the true nucleus, 
 giving its unique tone to the whole college, have had 
 their earlier training in the mission schools, or come 
 from families which are under mission influence. 
 The candidates for the majority of the scholarships 
 are proposed by the missionaries. 
 
 By the Alumni of 1864, Dr. Bliss (who had re- 
 ceived the degree of D.D. from Amherst at the pre- 
 vious commencement) had collected over $100,000 
 toward the endowment. Currency, however, had 
 greatly depreciated during war times, and it was 
 deemed wise not to touch the principal until par 
 values should be restored. In the meantime the pres- 
 
I 34 Pioneer Missionaries 
 
 ident made a sojourn of a year and a half in Eng- 
 land, where with the backing of men like the Duke 
 of Argyll, Lords Shaftesbury and De Redcliffe, John 
 Bright and others, he collected about $30,000, a sum 
 more than sufficient to start the work. 
 
 The institution was opened in a hired house in 
 October, 1866, with sixteen Freshmen as students, 
 and with Dr. Bliss and two tutors, one a Frenchman, 
 the other a Syrian, as instructors. In 1902 there were 
 six hundred and twenty-six students, divided among 
 five departments, preparatory, collegiate, commercial, 
 medical and pharmaceutical; there are forty profes- 
 sors and tutors, twenty- four of whom are Americans. 
 The campus, gloriously situated on a plateau im- 
 mediately overlooking the Mediterranean and with a 
 full view of the Lebanon, covers forty acres, dotted 
 with twelve buildings, including an assembly hall, 
 library, museum, observatory, dormitories, lecture 
 halls, etc., etc. The students come from all parts of 
 Syria and Palestine, from the valleys of the Nile and 
 Euphrates, from Cyprus and the Isles of Greece, 
 from Asia Minor and Armenia. They represent the 
 various Christian sects. Papal, Greek, Armenian, 
 Copt and Protestant, and Druzes, Jews and Mos- 
 lems. Of the latter there are over fifty, and include 
 two descendants of Skhaled, the "Sword of God," 
 who conquered Jerusalem for Islam. Thus the col- 
 lege has an opportunity to reach Moslems, which has 
 thus far been practically denied to ordinary mission 
 
Daniel Bliss 135 
 
 work. The number of students enrolled since the 
 beginning, for longer or shorter periods, is two thou- 
 sand seven hundred and seventy-three. The number 
 of graduates from all departments consists of over 
 eight hundred individuals, some of whom have 
 completed several courses. These fill positions — 
 some of great importance — in all parts of the Orient 
 from the Soudan on the south to the Black Sea on the 
 north, from Persia on the east to Morocco on the 
 west. Two are in the Philippines, one in Porto Rico, 
 three in Brazil. While its endowment is inadequate 
 to its growing needs, in the matter of self-support 
 the college compares favorably with the most flour- 
 ishing American institutions. 
 
 It is significant that this sketch, nominally of Dr. 
 Bliss, should have been so largely taken up with the 
 inception and development of the Syrian Protestant 
 College. The man is the college, and the college is 
 the man. The grounds contain no road which he has 
 not laid out, hardly a tree which he has not planted, 
 hardly a course of stone which he has not seen laid in 
 place. When asked why he did not write a church 
 history. Dr. Roswell D. Hitchcock replied, "I prefer 
 to stamp individuals." Beyond brief manuals of 
 mental and moral philosophy in Arabic and a few 
 sermons. Dr. Bliss has published nothing, but he has 
 stamped his impression, not only upon students, but 
 upon the institution itself. The faculty has steadily 
 increased in numbers and in efficiency, but the pres- 
 
136 Pioneer Missionaries 
 
 ident has always led. Although indifferent as to 
 the origin of any plan, whether his own or that of 
 one of his colleagues, when a great crisis came he 
 never hesitated to assert his right to control. In 
 matters of discipline his firmness was tempered with 
 humor, delightful illustrations of which are related 
 by old graduates. In proof of his unerring foresight, 
 it may be noted that with the exception of the change 
 from Arabic to English as the general medium of in- 
 struction, necessitated by the lack of sufficient text- 
 books in the vernacular as well as by a real demand 
 for English, the policy of the college has been con- 
 tinuous and steady. Not only has no territory been 
 abandoned, but no avenues to further development 
 have been closed. 
 
 But the story of Dr. Bliss' administration would 
 be incomplete without a reference to his function 
 as a teacher and preacher. In the early years he 
 taught various branches, but as the faculty has in- 
 creased, he has confined himself to the chair of 
 Moral Philosophy and Biblical Exegesis. Drawing 
 from the wide and deep experience of his life, he in- 
 vests the eternal, ethical and religious problems with 
 a power and practicality doubly attractive in a land 
 where these problems have long been matters of in- 
 difference. As to his intellectual virility, it need only 
 be noted that his best sermons have been written 
 since he was seventy and one of his most eloquent 
 speeches was made in his seventy-ninth year. 
 
Daniel Bliss 137 
 
 The occasion of this speech was a meeting held in 
 the Assembly Hall, June 19, 1902, when a committee 
 representing the graduates, students, and a few 
 friends of the college, presented Dr. Bliss with a 
 gold medal, and a further gift, in recognition of his 
 services to Syria. To Mrs. Bliss was presented a 
 silver coffee set, and it was gratifying to the presi- 
 dent to know that the public appreciated what he had 
 known for forty years, namely, how much the 
 growth of the college owed to his wife's co-opera- 
 tion. Various speeches, expressing appreciation and 
 affection, were made. And then the president re- 
 plied. 
 
 We have refrained until now from describing his 
 personal appearance, but in closing this brief sketch 
 we may look at him as he stands, now facing the 
 committee on the platform, now turning toward the 
 vast and sympathetic audience. A tall, straight 
 figure, high forehead, clean-shaved face, determined 
 chin, thin lips, strong Roman nose, hazel eyes, both 
 keen and sweet, abundant silver hair, hands eloquent 
 in gesture, voice still clear and ringing; such is the 
 president of the Syrian Protestant College during 
 the last year of his active service. As President 
 Emeritus his counsel will be still available, as well 
 to the faculty in general as to his son, the Rev. H. S. 
 Bliss, D.D., who has been appointed to succeed him 
 in the presidency. 
 
REV. AND HON. PETER PARKER, M.D. 
 
 Born June i8, 1804. 
 Died January 10, 1888. 
 
 Among the medical missionaries of the world, 
 none have won greater and more incalculable 
 triumphs than the Reverend and Honorable Peter 
 Parker, the first medical missionary to China, This 
 father of medical missions — this missionary physi- 
 cian and diplomatist — was born at Framingham, 
 Mass., June 18, 1804. Surrounded in his childhood 
 by the stern, strict aspects of Christianity, instead of 
 by the gentle, persuasive teachings, he grew thought- 
 ful, serious, and at times evinced an indifference for 
 religion, but after a long mental struggle he united 
 with the Church at the age of sixteen. From this 
 time onward his one desire was to aid humanity. At 
 nineteen he became a teacher in a Sunday-school — a 
 most exceptional service to render in those days by 
 one so young. 
 
 Interested and helpful friends removed one by one 
 the barriers that, to this farmer's son, prevented an 
 education, and in 1826 he entered Wrentham Acade- 
 my, and a year later he was pursuing his studies at 
 Amherst College. Here, in his religious life he 
 
(^^:^r-0i^.^. 
 
Peter Parker 139 
 
 showed an absolute fearlessness and intense earnest- 
 ness. Believing he might obtain greater influ- 
 ence for usefulness, he decided to complete his col- 
 lege course at Yale. He had decided to devote his 
 life to foreign missions, and neither pinching pov- 
 erty, trouble, care, misfortune nor illness diminished 
 his constant determination to excel. If he were to be 
 a missionary, he would be the best possible; if he 
 were to enter a foreign field, it should be one of 
 greatest need, and he regarded China, with its perish- 
 ing millions, as the field of greatest importance. 
 
 While in college he visited the poor and suffering 
 families, convicts in prison, the poor at the alms- 
 house, and in surrounding towns he alleviated dis- 
 tress. Even in the face of the cholera, which then 
 prevailed in New York and New Haven, he visited 
 the sick ones. 
 
 After pursuing his regular college work and fin- 
 ishing his theological studies at the Yale Divinity 
 School, he was, on May 10, 1834, ordained to his 
 sacred work. In the two-fold capacity of ordained 
 and medical missionary he received the charges and 
 instructions of the American Board, and was pub- 
 licly dedicated to God as a missionary to China. 
 
 On June 4, 1834, Dr. Parker sailed for his chosen 
 field of labor. No day in that young life was 
 wasted; every opportunity for doing good was em- 
 braced. Even on the fine ship Morrison he held 
 services with the passengers ; he established evening 
 
140 Pioneer Missionaries 
 
 worship in the cabin; he interested the sailors in 
 concerts for missions; he organized a Bible class; 
 more than twenty times on the voyage he rendered 
 his services as physician. When not busy with these 
 duties he was assiduously applying himself to the 
 study of the Chinese language. 
 
 On October 26, 1834, he arrived at Canton. At 
 once he began studying the lives, habits, religion and 
 government of the swarming multitudes. The life 
 of the beggars, the poorer classes, arrested his at- 
 tention. In two months he departed from Canton 
 and began work at Singapore. His efforts in allevi- 
 ating the bodily sufferings of the people admitted 
 him where many another would have been denied ad- 
 mittance. During morning hours he attended the 
 sick, often seeing fifty patients ; then followed divine 
 services with a little band of Chinese. He soon won 
 the confidence of the natives. His medical and sur- 
 gical practice was awakening widespread interest. 
 
 On account of impaired health he left Singapore 
 and returned to Canton. To better prepare for pre- 
 senting the Gospel, he established in Canton a hos- 
 pital, which at first was intended for the treatment of 
 eye diseases, but later it was deemed advisable to in- 
 clude other diseases. The formal opening of the 
 Ophthalmic Hospital in Canton, which occurred 
 November 4, 1835, marked the commencement of 
 Dr. Parker's great life-work. Private enterprises 
 had been prosecuted, but now, this founder of medi- 
 
Peter Parker 141 
 
 cal missions, this missionary, full of exceptional en- 
 thusiasm and ability, began a work that has made 
 his name famous throughout the civilized world. By 
 the establishment of this dispensary and hospital, for 
 the free treatment of natives at Canton, a new ave- 
 nue was made, leading straight to the hearts of the 
 Chinese, and the gate of prejudice was unlocked. 
 No branch of mission work in the East had been, 
 and still is, more sadly needed; not one has been 
 more universally successful. Although local author- 
 ities doubted the success of Dr. Parker's experiment, 
 they were convinced in twelve months of its need. 
 Thousands were seeking admission. Christian mer- 
 chants of Canton, England and America began to 
 give generously for the maintenance of this great 
 work. 
 
 Among the people, from the first, the hospital, and 
 the remarkable cures of Dr. Parker occasioned won- 
 der and admiration, which gradually deepened into 
 gratitude, confidence and adoration. Every morning 
 the streets were crowded with patients coming for 
 aid. From the blind beggars to the highest function- 
 ary of the Imperial government came the same 
 prayer of "Cure me ! Save me !" So eager were the 
 people, that many, with great pain and toil, would 
 rise at midnight and congregate at the hospital en- 
 trance; others would spread their mats the previous 
 evening and sleep by the hospital thresholds, that 
 they might be the first to be admitted in the morning. 
 
142 Pioneer Missionaries 
 
 Here, the deaf were made to hear, the blind to see 
 and the lame to walk. In all China no such cures 
 had ever before been known. Surgical operations 
 of the most delicate nature were successfully per- 
 formed by Dr. Parker. The number of the blind 
 Chinese was so great that Dr. Parker gave this 
 branch of the work special attention. Many days 
 he prescribed for more than one hundred per- 
 sons. Often he was so weak and exhausted by night 
 that he was in fear of falling or fainting, but the 
 next day he was again at his post, advancing his 
 great work of truth, faith, civilization and life to 
 China's four hundred million inhabitants. In twelve 
 short weeks the successive cures from this hospital 
 accomplished more in removing that impenetrable 
 wall of Chinese prejudice and restrictive policy than 
 could have been accomplished in years by the cus- 
 tomary missionary work. Sufferers for years were 
 made whole. How receptive, under such conditions, 
 were these grateful patients to the preaching of the 
 Gospel by Dr. Parker, who preached to the people, 
 both collectively and individually, of the Great 
 Physician who could give immortal life. They list- 
 ened, and one by one expressed a desire to embrace 
 that religion. 
 
 Was not this institution a mighty spiritual power? 
 Was not such a work steadily winning an entrance 
 for the Gospel? Could any other agency have so 
 quickly effected a road to the love, confidence and 
 
Peter Parker 143 
 
 trust of the Chinese? Did not hundreds of afflicted 
 ones from China's eighteen provinces hear the news 
 of salvation preached while under treatment at this 
 hospital? By this means, did not the Christian re- 
 ligion extend to far-away districts, which, without 
 Dr. Parker's great hospital work, would have still 
 lived in darkness? Dr. Wilson has truly said: 
 "Among the most promising means now employed 
 for reforming, or rather revolutionizing, the moral, 
 intellectual and social condition of the Chinese, we 
 would rank the medical missions." 
 
 Before two years had expired, Dr. Parker was 
 among the best known foreigners who lived in Can- 
 ton. His praises were everywhere related; his cures 
 were pronounced miraculous; his friends were of 
 every rank and order, from near and distant prov- 
 inces. Several young men were acquiring a knowl- 
 edge of English, hoping to study medicine; others 
 had applied for situations in his hospital. 
 
 So greatly was this work valued by the Chinese, 
 by all foreigners, and by missionaries, that, in order 
 to make it secure financially, there was established in 
 1838 the Medical Missionary Society in China. 
 This marked an era in the history of modern mis- 
 sions. The Medical Missionary Society was the first 
 society organized with the object of combining the 
 healing of diseases with the teaching of the Gospel. 
 As soon as it was deemed advisable, the Ophthalmic 
 Hospital at Canton was placed under the patronage 
 
144 Pioneer Missionaries 
 
 of this society. One object of this organization was 
 to encourage those in the medical profession to come 
 and practice gratuitously among the Chinese. The 
 hospitals which to-day are found in China, with 
 their corps of trained physicians and able assistants, 
 are largely the outgrowth of Dr. Parker's efforts. 
 He was urgent in his desire for training young men 
 for medical service, and for the education of Chinese 
 youths in surgery and medicine. 
 
 In 1839 and 1840 occurred the Opium War, that 
 bitter conflict between China and England. Such 
 hostilities took place that Dr. Parker was at last com- 
 pelled to close his hospital for a time, and after seven 
 years of constant and arduous toil he returned to 
 America for rest and recuperation. 
 
 When in his native land, he related to vast audi- 
 ences the story of his labors in China. He visited 
 Washington, where he interested our government 
 to make an effort to establish friendly relations be- 
 tween China and America. At a personal interview 
 with Daniel Webster, he suggested the expediency of 
 sending a Minister Plenipotentiary to China. Meas- 
 ures then advocated bore rich fruit in a short time. 
 After visiting the large cities of the United States 
 he sailed for Europe, and in England, Scotland and 
 France urged the importance of medical mission- 
 aries in China. He created wide and enthusiastic in- 
 terest ; his measures met with the highest commenda- 
 tion, and his plans obtained a firm support. Co- 
 
Peter Parker 145 
 
 operation was secured with newly organized soci- 
 eties. After visiting the large cities of England and 
 Scotland and holding many meetings, he went to 
 Paris. While in Paris he met Louis Philip, King of 
 France, and other noted persons. During his visit 
 to Europe and America, nearly seven thousand dol- 
 lars was raised for the Medical Missionary Society. 
 Besides this sum, he had awakened a new and a gen- 
 eral interest in medical missions; he had received 
 pledges of annual donations ; definite plans had been 
 matured for sending forth physicians and surgeons 
 for the advancement of the great work, and arrange- 
 ments had been made for educating, both in England 
 and the United States, Chinese youths for the medi- 
 cal work. 
 
 On June 13, 1842, he sailed again for China, but 
 this time there sailed with him a loving helpmeet, 
 for, in 1 84 1, he was married to Miss Harriet Web- 
 ster, of Washington, who was a relative of Daniel 
 Webster and Rufus Choate. On November 5, 1842, 
 they arrived at Canton. As Mrs. Parker was the 
 first foreign lady to reside in Canton, great curiosity 
 was manifested by the natives, who, from boats, 
 housetops and streets, attempted to see her. 
 
 With unremitting energy and unfaltering courage, 
 Dr. Parker resumed his work, and the hospital was 
 again thronged. Although there were times when 
 their lives and property were in danger, times that 
 demanded watchfulness and caused suspense, times 
 
146 Pioneer Missionaries 
 
 of fearful conflagrations, when one thousand houses 
 were burned and they were compelled to flee from 
 the flames, yet with faith and determination the great 
 work was uninterrupted. 
 
 The United States Government at last arranged 
 for terms of intercourse with China, and Caleb Cush- 
 ing was sent as Commissioner to negotiate a treaty 
 between the two nations. The result was that Dr. 
 Parker was appointed by the President, Secretary 
 and Chinese interpreter to the Legation to China. 
 This appointment Dr. Parker accepted, although he 
 knew that to seek a recognition and a definite com- 
 mercial standing for the United States in China was 
 a colossal undertaking. Obstacles, one after an- 
 other, disheartening and apparently unsurmountable, 
 called for great firmness, patience and judgment, 
 yet Dr. Parker was the one man to conquer, step by 
 step, until the end was attained. The substance of 
 programmes, then wisely initiated by Caleb Cushing 
 and Dr. Parker, have since been essentially carried 
 out by the United States Government in its relations 
 to China. His one aim was that China might change 
 its restrictive policy, discontinue its bigotry and idol- 
 atry, its prejudice and oppression and stand forth 
 like other nations, taking its place among the Chris- 
 tian governments of the world. For this purpose he 
 bent his energies, framed, addressed and translated 
 important documents to both the Chinese Emperor 
 and authorities, as well as to the Secretary of State 
 
Peter Parker 147 
 
 in the United States. Ever watchful was he of the 
 best interests of both his native and his adopted 
 country, and it was his earnest aim to act impartially, 
 and by negotiations a treaty of peace, amity and 
 commerce was finally concluded between the United 
 States and China. The treaty brought about was at 
 length formally ratified on August 4, 1845, ^^^ the 
 rights of Americans residing or conducting business 
 in China were duly recognized. 
 
 In 1846, Dr. Parker received the appointment to 
 act as Charge d'Affaires, ad interim, occasioned by 
 the death of Mr. Everett, who was Commissioner to 
 the Chinese Empire. The labors attendant upon this 
 honor and position were arduous in the extreme. 
 The magnitude of this work would have appalled an 
 ordinary man, for no former duty was laid aside or 
 diminished. Redoubled efforts were made to effect 
 important results. A series of fruitless formalities, 
 continuing day after day, at last resulted in the meet- 
 ing of foreign and Chinese Ministers. These 
 services for the government, with hospital duties, 
 church services and all the duties met by teacher, 
 preacher, doctor and diplomatist, together with end- 
 less efforts, vast responsibilities, bitter disappoint- 
 ments and heavy trials, made a burden too great ; so. 
 weary, worn and ill, he was compelled to resign his 
 position and return, in 1855, to America. 
 
 With the long sea voyage, health and strength 
 gradually returned, but the troubles in China steadi- 
 
148 Pioneer Missionaries 
 
 ly thickened. So grave was the situation, so compli- 
 cated the relations between American merchants and 
 Chinese authorities, that Dr. Parker was urgently re- 
 quested to accept the President's appointment and 
 return at once as United States Commissioner to 
 China. Dr. Parker accepted, and in five months was 
 again in China, striving, hopeful, confident of access 
 to the Manchoo Court ; seeking to suppress the state 
 of revolution and anarchy; aiming for the develop- 
 ment of a progressive, strong, commercial standing, 
 and praying that China should acknowledge Eng- 
 land, France and America as her equals and friends. 
 One of his first measures was an attempt to discon- 
 tinue the revolting traffic in Chinese coolies, many 
 of whom were barbarously seized, cruelly sold into 
 slavery, or atrociously murdered. 
 
 Affairs continued to grow worse, American boats 
 were fired at, foreigners were threatened, riots en- 
 sued, hostilities increased, and the courts became 
 more involved. Unremittingly, with vigor, spirit 
 and perseverance unsurpassed, Dr. Parker labored 
 to create a better feeling toward Americans; pre- 
 pared schedules, decrees and regulations, which 
 should be enforced ; but the continued stubborn atti- 
 tude and the cool indifference of the Imperial Com- 
 missioner Yeh seemed immovable. Firm protests 
 and tedious, repeated controversies occurred con- 
 cerning the revision of the treaty, but at length, in 
 part, the much coveted concession was secured. To 
 
Peter Parker 149 
 
 be instriimeiitally the cause of such an undertaking 
 is in itself a Hfe-work. With the firm conviction 
 that he had accompHshed all that was possible, Dr. 
 Parker resigned and left China, August 2y, 1857. 
 The revision of the treaty, which was formally rati- 
 fied, October 24, 1858, was largely due to the inde- 
 fatigable efforts of Dr. Parker. It permitted a resi- 
 dent Minister at the Imperial Court of Peking; it 
 made provision for the revision of tariffs; it con- 
 tained a full statement of religious toleration. Many 
 of the opportunities now given to Americans who re- 
 side in China, and the commercial advantages con- 
 cerning both importation and exportation of goods, 
 have been largely due to these labors of Dr. Parker. 
 Upon his return to America, honors from many 
 societies were conferred upon him. While living in 
 Washington, he was ever doing for the advance- 
 ment of the country, vmtil on January 10, 1888, at 
 the age of eighty-three, his life-work closed for- 
 ever. His interest during these last days was as 
 constant, as full of trust and faith, as in the earlier 
 days. Conspicuous and widely beneficial had been 
 his achievements, both in China and in America. To 
 those of coming generations must be given the work 
 that was taken up, carried onward, and borne up- 
 ward by such a mighty man of unbounded faith and 
 determination. 
 
JOHN SCUDDER, M.D. 
 
 Born September 3, 1793. 
 Died January 13, 1855. 
 
 Among the names which stand high in the annals 
 of Foreign Missions is that of Dr. John Scudder. 
 The family, including the wives, has given almost 
 six hundred years of service among heathen nations. 
 
 The founder of the Missionary family was Dr. 
 John Scudder — the subject of this little sketch. He 
 was born on September 3, 1793, in Freehold, 
 N. J. His father, Joseph Scudder, was a man of 
 note in the community, a lawyer of no small ability, 
 and fairly well-to-do — a strong, stern man. His 
 mother, Maria Johnstone, was of an old honored 
 family, refined, cultured and withal very religious. 
 
 John was one of several children, and consecrated 
 to God, as he was, from infancy he early showed 
 traits of a devotional and godly nature. A testimony 
 of his mother is, "I scarcely know when he was con- 
 verted ; he was always good." Notwithstanding this 
 fact, however, he had no idea that he was a "saint," 
 and felt keenly the shortcomings and faults common 
 to all men. 
 
 Faithful in his studies, he entered Princeton Col- 
 
John Scudder 151 
 
 lege in his sixteenth year, and was graduated in 
 1813. It was his great wish to be a minister of the 
 Gospel, but his father was opposed to it, and so he 
 chose "the healing art" as being one in which 
 peculiar opportunities would inevitably present them- 
 selves for speaking "the word in season." Putting 
 himself under the care of the then eminent Dr. David 
 Hosack, of New York, he worked so hard and ef- 
 ficiently, that in 181 5 he was graduated with honor 
 from the New York Medical College. Truly, 
 "there's a Divinity that shapes our ends." This com- 
 pulsory "choice" of profession made Dr. Scudder 
 the first medical missionary to India, and possibly 
 to the foreign field anywhere; and in fulfilling the 
 law of obedience to parents he secured also the long- 
 ing of his heart, and was in due time ordained to the 
 Gospel ministry. But we anticipate. 
 
 After graduation, of course the next thing of great 
 importance was to find a suitable place in which to 
 practice his profession. He prayed over the matter, 
 as he did over all his affairs, and chose as the best 
 opening New York City, then, as now, the magnet 
 drawing professional and commercial men to itself. 
 He was introduced by a friend to a family named 
 Waterbury, living in the eastern part of the city. 
 The widowed mother, two unmarried daughters and 
 two sons formed this cultured household, and the 
 young doctor thought himself fortunate in finding 
 so good a home for himself. Being positively re- 
 
152 Pioneer Missionaries 
 
 ligious in his own nature, he grieved to find that 
 these, who were so lovely in all other ways, cared but 
 little for the Christ he so adored, and therefore he 
 set himself at work to win them to the Saviour. 
 
 He felt drawn very especially toward the eldest 
 daughter at home, Harriet, who was a beautiful girl, 
 of engaging manners and gentle spirit. She re- 
 sponded, not only to his affection, but also to his ef- 
 forts for her true conversion to Christ; and to her, 
 under God, may be ascribed much of his after suc- 
 cess in life, for as his wife she was his "helpmeet" 
 in every particular. 
 
 Nor did he rest with the conversion of Harriet, 
 but with earnest prayer and judicious conversation 
 he succeeded in making his Jesus so attractive that 
 the entire family became Christians. 
 
 As soon as possible, after finding a temporal 
 home, the doctor sought a place which would be to 
 him a spiritual home. He settled upon the Dutch 
 Reformed Church, in Franklin Street — the Rev. 
 Christian Bork, pastor. Here he found the strong 
 meat suitable to his strong soul and rejoiced in it 
 personally ; but he discovered that the preaching was 
 exclusively to the converted portion of the congre- 
 gation. This was not in accord with the evangelistic 
 ideas of the young enthusiast, and he often con- 
 versed with his pastor upon the propriety of "calling 
 sinners to repentance." Finding his arguments of 
 no avail, he, with his pastor's full consent, made 
 
John Scudder 153 
 
 special effort for the conversion of the youth of the 
 church, and before long blessed results followed. He 
 also worked in the chapel of the Rutgers Street Pres- 
 byterian Church, for his heart, though loyal to the 
 church of his choice, was with all God's people of 
 any and every evangelical denomination. 
 
 Dr. Scudder's success as a physician was conspicu- 
 ous. Thoroughly skilled in his profession, his faith- 
 ful and intelligent care of every case, together with 
 a bright, cheerful, attractive manner, made him 
 many friends and gave him a lucrative practice, the 
 income from which far exceeded their needs, and 
 enabled him and his dear wife to live in great com- 
 fort. 
 
 And now occurred one of the "little things" which 
 sometimes count for so much. He was visiting, pro- 
 fessionally, at one of the Christian homes in New 
 York, and while waiting admittance to the sick 
 room picked up a booklet with the title, "The Con- 
 version of the World, or the Claims of Six Hundred 
 Millions, and the Ability and Duty of the Churches 
 Representing Them." He borrowed the book, read 
 and re-read it, until his whole being was aflame with 
 the subject matter. He prayed over it, and was soon 
 convinced as to the necessity and utility of foreign 
 missions. He heard the call, "Come over and help 
 us," and cried out from the bottom of his heart, 
 "Lord, what wilt thou have me to do ;" for his duty 
 in the matter was not immediately clear to him. His 
 
154 Pioneer Missionaries 
 
 wife married him as a rising New York physician, 
 not as a foreign missionary, before whom were un- 
 known hardships. His baby girl, two years of age, 
 was it right to take her to a heathen land? His 
 father, a stern autocrat of the old school, positively 
 forbade his son's wild scheme to give up all his 
 worldly prospects of fame and fortune, and threat- 
 ened to outcast and disinherit him if he dared disobey 
 him. His large circle of patients who trusted and 
 depended upon his skill appealed to him strongly, and 
 the Christian work he was doing in a wicked city 
 was not to be lightly given up. But through all, and 
 in all, came a voice saying, "Go preach the Gospel 
 to the heathen," and beyond all, and above all, was 
 the Saviour himself — "Follow me, and I will make 
 you a physician and preacher to the benighted ones." 
 The wife was to be made the test as to the call. If 
 she agreed there would be no further doubt. Again 
 prayer, long and eager, and then the conference be- 
 tween the two whose lives were linked together. 
 The noble woman responded nobly to the great call, 
 and the decision was made. Nor was this an easy 
 task in those days. Then it meant, in all probability, 
 life-long separation from all the dear ones at home. 
 It meant children born and reared in a land of moral 
 and spiritual darkness. It meant "enduring hard- 
 ships." It also meant following Christ, and that 
 was enough to counterbalance all. 
 
 Just about this time, the American Board of Com- 
 
John Scudder 155 
 
 missioners for Foreign Missions, of Boston, was look- 
 ing for a Christian physician to send out with a party 
 which were soon to start for India. Dr. Scudder 
 offered himself, was accepted, and began to make 
 preparation at once for sailing. When the little fam- 
 ily — for of course little Maria must go also — left 
 New York, the Fulton Street dock was crowded with 
 friends, who wished them "Godspeed." The doctor, 
 with enthusiasm and delight in every feature, ap- 
 peared as if he were going on a mere pleasure trip. 
 "Only give us your prayers, that is all I ask," were 
 his parting words. 
 
 On June 8, 18 19, the missionary party, consisting 
 of Messrs. Scudder, Spaulding, Winslow and Wood- 
 ward, and their wives, sailed from Boston on the 
 brig Indies, Captain Wills, bound for Calcutta. 
 With such a goodly and godly band, it would have 
 been strange had not goodness and godliness pre- 
 vailed on that memorable voyage of four months. 
 Great blessings followed the services held, and many 
 were converted. All arrived safely at Calcutta about 
 the middle of October, 18 19. Mrs. Woodward be- 
 came ill, and consequently Dr. Scudder and family 
 had to stay, while the Winslows and Spauldings soon 
 left for Ceylon. 
 
 On October 22, little Maria died suddenly and 
 was buried in Calcutta, and very soon after Dr. and 
 Mrs. Scudder went to Jaffna, their appointed station, 
 where, within a few weeks, they were called upon to 
 
156 Pioneer Missionaries 
 
 lose a second child of a week old, on February 25, 
 1820. Plunging into the work of learning the Tamil 
 language, they in due time acquired it, and from 
 that time on the great and sole object in life was to 
 make known to all around them, high and low, 
 the Saviour of mankind — the "Jehovah Jesus," as he 
 delighted to name him. Schools were started, and 
 personal work among the children was begun. 
 
 That which distinguished Dr. Scudder from all 
 his contemporaries was the fact that he combined 
 medical and surgical aid with the preached word. It 
 was this which gave him so much influence. Those 
 who have been, or are being relieved from bodily 
 pain or infirmity, will listen kindly and patiently to 
 the healer, even though his teachings do not coincide 
 with their own ideas. Thousands came to be cured, 
 and none left without having heard the message of 
 truth and the invitation of Christ to "come and be 
 saved." Another and important part of the doctor's 
 work was the training of medical students, who after- 
 ward did much good to their fellow-countrymen. 
 
 Dr. Scudder could not remain in one place. He 
 saw the need of evangelistic work among the out- 
 lying masses of the people and he was continually on 
 the move, touring from town to town and village to 
 village. He soon found also that the population was 
 so great, that the same places and people could not be 
 repeatedly visited and instructed in Christian knowl- 
 edge, so he was indefatigable in the distribution of 
 
John Scudder 157 
 
 Christian literature, Bibles, tracts (many of which 
 he himself prepared), and leaflets were scattered, not 
 broadcast, but most judiciously, wherever he went. 
 His custom in this distribution was to discover 
 whether the applicant or recipient could read, and 
 then to give the book or tract with his own hand and 
 with a word of warning and exhortation. In this 
 way, during his many tours, he distributed literature, 
 literally, by the "cart-load." 
 
 Excessive work and exposure to the heat told on 
 even his large and robust frame, and as early as 
 182 1 shattered his constitution, and in 1828 he was 
 ordered to go to Madras and thence to Bangalore, 
 for the purpose of recruiting his health. The change 
 did him good. The trip also opened the way for 
 founding an American Mission in Madras and, in 
 1836, the Board appointed him and Mr. Winslow to 
 that city. The scope this gave for more extensive 
 touring and enlarged spheres of usefulness was 
 eagerly accepted, and now Conjeevaram, Vellore, 
 Tiruvaarmamalai, Pondicherry, Mayaveram, Kam- 
 bakonam, Tranquebar, Nyapatam and many other 
 important centers of heathenism were visited. He 
 was opposed, persecuted, stoned, but all to no effect; 
 he kept on preaching the word, distributing Bibles 
 and tracts, and healing the sick, until finally, in 1841, 
 his health failed utterly, and his left arm was partial- 
 ly paralyzed. 
 
 During these twenty-two years fourteen children 
 
158 Pioneer Missionaries 
 
 had been born to these devoted missionaries. The 
 first four were early laid to rest, but the others, eight 
 boys and two girls, grew up to manhood and wom- 
 anhood. Some had been sent to the home-land, there 
 to be cared for by friends or to struggle for them- 
 selves as best they could ; the younger ones were still 
 with them. When he found nothing else would save 
 him to further work, he consented to take furlough 
 to America. He began at once to improve on the 
 voyage, and by the time he reached New York was 
 able to work again. For he could not be silent. If 
 he could not preach to the heathen he must preach 
 about them; and this he did. From north to south, 
 from east to west he traveled, telling his experiences, 
 arousing interest in foreign missions, and especially 
 in his beloved India. 
 
 He did a most wonderful work among the chil- 
 dren. Wherever he went the little ones flocked to 
 hear him. Many received from his hand little books 
 in which he wrote their names and his autograph, 
 with often a special message or verse of Scripture. 
 In this way great enthusiasm was enkindled among 
 the youth, and hundreds received impressions which 
 were lasting, and resulted, in not a few instances, in 
 conversion and consecration to the service of the 
 Lord, either at home or abroad. 
 
 A great joy of this visit home was the reconcilia- 
 tion of father to son. The stern old man had never 
 forgiven his boy. Letters came regularly from 
 
John Scudder 159 
 
 India, only to be burned without being opened; or, 
 after years had passed, to be given to the dear, brave, 
 praying mother. But when the long-lost son stood 
 suddenly and unannounced in his presence, the true 
 paternal feelings overbore all else, and the arms of 
 love were opened once more. 
 
 Home and friends and children and comforts of 
 a Christian land could not^ however, hold this de- 
 voted man from his chosen life-work. "There is no 
 place like India. It is nearer heaven than America," 
 he would say; and in the autumn of 1846 he and his 
 faithful wife and two daughters, Harriet and Louise, 
 sailed again for the East. 
 
 Arriving in Madras, he worked with increased 
 and increasing zeal; praying, preaching, healing, 
 writing both for Christians at home and heathen 
 around him, taxing his strength to the utmost, and 
 rejoicing in his work amid sorrows and trials. 
 
 The Madura Mission, recently organized, needed 
 his services as a veteran of experience and physician 
 of ability, and he was accordingly transferred to that 
 place for a time. Here, too, he threw himself, body 
 and soul, into the work of evangelizing the surround- 
 ing district, and his name is still cherished by many 
 in that region. 
 
 In 1849, h^ is again found in Madras with two of 
 his sons, Henry and William, who had returned to 
 India as missionaries, and again there is the strenu- 
 ous life of touring, distributing, healing the sick and 
 
j6o Pioneer Missionaries 
 
 writing for publication. The great blow of his life 
 now fell upon him, for on November 19, 1849, after 
 only a very short illness, his beloved wife died. He 
 was heart-broken, and although he bore up wonder- 
 fully under this and other trials — among them the 
 news of the death of his son Samuel, which event 
 occurred in America three days before the death of 
 the mother — he was never again what he had been 
 before. He worked harder than ever, but with 
 greater strain upon his powers. 
 
 Another son, Joseph, joined the Mission in 1853, 
 and with his brothers helped formed the Arcot Mis- 
 sion of the Reformed Church. 
 
 In 1854, Dr. Scudder's health was so poor that he 
 was urged to return to America. This he would not 
 do. "I wish to die in India. There I would be 
 buried, side by side, with my beloved wife," he said. 
 At length, in November, he was persuaded to try a 
 sea voyage to the Cape of Good Hope, with the ex- 
 pectation that the change might restore to him some 
 of his former vigor. The voyage and rest benefited 
 him so much that the veteran warrior, never content 
 unless on the heels of the enemy, preached and 
 worked unremittingly for several weeks, and then 
 feeling quite strong and well, passage was engaged 
 for speedy return to India. 
 
 But the "Well done" of the Master — his Jehovah 
 Jesus — was heard, and on the closing day of the 
 week, at about the closing hour, on January 13, 1855, 
 
John Scudder i6i 
 
 in the sixty-second year of his life, "he was not, for 
 God took him." A service had been appointed for 
 the evening. He lay down to rest in preparation. 
 He slept and awoke in heaven, for his earthly work 
 was finished. 
 
 Sorrowfully and tenderly Joseph took the body to 
 Madras, where, in accordance with his wish, it was 
 laid beside that of his dear wife, among the people 
 whom he loved and for whom he labored for thirty- 
 six years. A blessed heritage have his numerous de- 
 scendants and the Church of God in the memory of 
 this good man. 
 
 A consideration of some of the characteristics of 
 Dr. Scudder may not be amiss. 
 
 In appearance he was tall, well formed, strong; 
 an athlete in mould and power, full of ardor and 
 vigor. He was a gentleman by birth, breeding and 
 instinct; refined and intellectual, with pleasing ad- 
 dress and manner — one who could stand before 
 princes and hold his own. He was tender and true 
 as husband, father and friend, though his intensely 
 religious nature made him severe, even stern toward 
 those who were dearest, if they did wrong or were 
 impenitent. 
 
 He was full of enthusiasm in regard to his profes- 
 sion of medicine, but used his art solely as a means 
 to an end. His main business was "Preach the Gos- 
 pel," and all things and powers were impressed into 
 the service, but made subservient to that end. He 
 
1 62 Pioneer Missionaries 
 
 was simple-hearted in his behef and preaching. The 
 straight Gospel message was enough for him, and 
 he marveled when hearers would not believe. His 
 theme constantly was, "You are lost ! Jehovah Jesus 
 has made atonement, believe and be saved !'' 
 
 He was deeply, sincerely spiritual. With some, 
 this trait is unattractive. Not so with him. It was 
 his charm. In conversation he invariably introduced 
 religion, and did so without giving offence. He was 
 a tall man in every particular — in body, mind and 
 spirit — and his whole being was entirely consecrated 
 to his God. By earnest Bible study, prayer and fast- 
 ing he entered into "the deep things of God." 
 
 And he received the reward of the righteous. He 
 lived a life of usefulness to his fellow men. His mind 
 was full of faith and love, and his end was peace. 
 All his children became true Christians ; nine of the 
 ten became foreign missionaries — the other died in 
 preparation for the same great work. Twelve of his 
 grandchildren are, or have been, in the foreign field 
 as missionaries, and most, if not all the others, are 
 Christian workers; and through these "he being 
 dead, yet speaketh." 
 
WIII.IAM MII.I.ER 
 
WILLIAM MILLER, D.D., LL.D. 
 
 Born January 13, 1838. 
 
 Scotland may well feel proud of the noble band of 
 missionaries which she has sent forth to proclaim 
 Christ to the heathen world. They have earned 
 highest distinction and achieved largest success in all 
 fields of missionary service. Such men as Living- 
 stone and Duff, Keeth, Falkner and Mackay reveal 
 not only the highest nobility of Scottish character, 
 they also illustrate the best traits of Christian hero- 
 ism and missionary power. 
 
 At the present day, that wonderful land of John 
 Knox has not a more distinguished representative in 
 missionary service than the Rev. William Miller, the 
 missionary educator in India, In that greatest of all 
 fields of missionary activity, where an army of 
 nearly two thousand five hundred missionaries — 
 men and women — are devoting their lives of high 
 culture and deep consecration to the regeneration 
 and salvation of its three hundred million souls, no 
 one has done more faithful or more efficient service 
 and stands in higher esteem and appreciation among 
 his missionary brethren than he, the Principal of the 
 Madras Christian College. This is the more remark- 
 able since only a few years ago both he and his work 
 
164 Pioneer Missionaries 
 
 were held under suspicion and were roundly abused 
 by a host of missionary brethren in that land. To 
 him, more than to any other man, is due the credit of 
 fighting and winning for the higher educational 
 work a recognized and honored place in the economy 
 of missions in that land of the East. By the dis- 
 tinguished success which he has achieved, and also 
 by his force and nobility of character, he has dis- 
 pelled every cloud of doubt and overcome every ob- 
 stacle to the hearty recognition by the whole mis- 
 sionary body of the legitimacy and importance of 
 the educational work of missions. 
 
 Dr. Miller is the chief apostle of this educational 
 department of missionary activity. Even as Alex- 
 ander Duff was the father of higher education in 
 missions, so is Principal Miller its chief and best ex- 
 ponent in India, if not in all mission fields to-day. 
 
 No one can overestimate the value and importance, 
 in such a land as India, of those missionary institu- 
 tions which are devoted to the work of imparting on 
 Christian lines, to non-Christian youth, the highest 
 culture, the best thought and the soundest philosophy 
 of the West. This leavening of the thought and 
 the institutions of that land, through our high-grade 
 Christian institutions, stand among the highest am- 
 bitions of modern missions. It has also been the 
 most fruitful in results. The thirty-four Protestant 
 mission colleges in India (with their 22,084 
 students) are wielding a power in the transformation 
 
William Miller 165 
 
 of thought and in the introduction and enforcement 
 of the highest Christian ideals to the cultured and 
 ruling classes of the land, such as no other depart- 
 ment of missionary work can claim. These institu- 
 tions stand at the apex of a system of six thousand 
 Protestant schools, in which not far from half a mil- 
 lion of the brightest youths of the land are being 
 trained and led into the mysteries of our faith in its 
 best thought and life. More and better converts to 
 Christianity are made through these schools than 
 through any other agency of modern times. 
 
 Miller was born on January 13, 1838, at Thurso, 
 in the northernmost county of Scotland, the son of a 
 merchant and ship owner. He distinguished himself 
 in his studies at Aberdeen and Edinburgh universi- 
 ties. He began life as the assistant of Dr. Candlish, 
 in Edinburgh, and soon manifested great ability and 
 energy. He arrived at Madras in December, 1862, 
 a young man of twenty-four years, as a missionary 
 of the Free Church of Scotland, and entered at once 
 upon his duties as secretary to that mission in Ma- 
 dras. In that capacity he zealously engaged in all 
 departments of work — outdoor preaching, congrega- 
 tional work, female education, medical aid and school' 
 work. 
 
 Soon, however, he found his special sphere of ac- 
 tivity and entered heartily into the task of reorgan- 
 izing and strengthening the college established by 
 that noble man of God— Rev. John Anderson. Thus, 
 
1 66 Pioneer Missionaries 
 
 from 1863 until the present, he has presided over the 
 destinies of that great institution, and by his wonder- 
 ful organizing genius, his intellectual power, his 
 force of character, and moral and religious purpose 
 and ideals, he has built it up until it stands supreme 
 as the largest and best institution of learning in India 
 and in all the East. 
 
 It has more than seventeen hundred students, of 
 whom nearly seven hundred are in the college classes. 
 It has a body of loyal alumni, more than two 
 thousand strong, of whom nearly two hundred and 
 fifty are Indian Christians. Its staff of professors 
 are the peers of any in the East, and its spacious halls 
 and splendid equipment furnish it with abundant op- 
 portunity for thorough work. 
 
 This institution not only stands pre-eminent in the 
 work which it is accomplishing in the lives of its 
 students and alumni ; it is also, in the excellence of its 
 organization and in the height of its moral purpose 
 and depth of its Christian spirit, the ideal and model 
 which inspires and directs all the other Christian 
 schools of the land. 
 
 In the development of the Madras Christian Col- 
 lege, Dr. Miller has not only had controlling influ- 
 ence and leadership because of the supremacy of his 
 powers as an educator, organizer and Christian 
 statesman ; as a man of commanding wealth also he 
 has been able to maintain and push forward his be- 
 loved work as ordinary missionaries could not. In 
 
William Miller 167 
 
 the erection of the stately halls and splendid hostels, 
 or homes of the institution, and in the general con- 
 duct and improvement of its work, he and his family 
 have invested financially a large fortune; and he still 
 gives lavishly of his inherited wealth for the wisest 
 development of the work. Rarely have been com- 
 bined in one man such large resources of money, of 
 mind and of spirit. 
 
 Dr. Miller has not confined his energies and his 
 wisdom to the institution of which he is the head. 
 He has done excellent service to the country as a 
 leading member of educational commissions, not- 
 ably the one of 1882, when he not only gave signal 
 aid in shaping the educational policy of the govern- 
 ment of India; he also valiantly championed the edu- 
 cational work of missions, and won for it from the 
 State that appreciation and sympathy which educa- 
 tional departmentalists have always been anxious to 
 take away from it. There is indeed no man living 
 who has done more to shape the educational policy 
 of India and to further the interests of higher and 
 popular education alike than has Principal Miller. 
 
 Lord Napier made public recognition of this in the 
 English House of Lords, when he spoke of him as 
 "A missionary teacher, known alike for his piety and 
 public zeal, whose services in the cause of higher ed- 
 ucation are probably unsurpassed in India." 
 
 His services to the Madras University as a leading 
 member for many years of its syndicate have been 
 
1 68 Pioneer Missionaries 
 
 even more marked. His voice in its councils has 
 added wisdom to its deliberations, and his judgment 
 has been impressed upon all its affairs. 
 
 In like manner, his presence and voice have exer- 
 cised great influence during more than a third of a 
 century in the large and important missionary 
 gatherings in India. More than anything else, it has 
 been his presence at missionary conferences, and his 
 weighty deliverances to them, which has allayed the 
 bitterness and animosity of many too ardent 
 "evangelistic missionaries" against educational mis- 
 sions, and helped to work such a transformation in 
 sentiment as to give this department of missionary 
 labor great popularity among missionaries of all soci- 
 eties. If "imitation is the best form of praise," cer- 
 tainly the larger portion of the thirty- four Protestant 
 mission colleges of India are a psean of praise to 
 Dr. Miller and his colaborers. And the fact that 
 more than eighty foreign Protestant missionaries are 
 to-day engaged in the same department of work in 
 that land, is one measure of the esteem in which 
 that work is now regarded by the missions of the 
 land. 
 
 The Madras University and the Madras Govern- 
 ment alike evinced their wisdom in inviting this man 
 of broad views and strong principles to become a 
 member of the Madras Legislative Council. And as 
 a member of that august legislative body he has ren- 
 dered for years distinguished service to that great 
 
William Miller 169 
 
 land, and especially to that "benighted Presidency of 
 fifty-three million souls." 
 
 Not only as educator and administrator, but also 
 as public speaker and writer, has Dr. Miller always 
 found most interested audiences. He is not a great 
 pulpit orator, and yet his sermons are always strong 
 and instructive. He has enjoyed the unique distinc- 
 tion of being twice invited to deliver the Convocation 
 addresses of the Madras University; and never was 
 more thoughtful advice offered to the graduates of 
 that institution than on those occasions. 
 
 Thus in the many departments of missionary edu- 
 cational and civic life has the subject of our sketch 
 found distinction and most useful service ; and it has 
 been not only because he is a man of intellectual 
 power, of commanding personality and of religious 
 conviction; it has been also owing to this deepest 
 sympathy with India and her people, and his genuine 
 appreciation of all that is good and permanent in the 
 civilization and religion of the East. India has never 
 found a truer friend nor a more sympathetic helper 
 than he. He has coupled with his many patient en- 
 deavors for the land and people an abiding hope that 
 the future destiny of India is grand and inspiring. 
 
 Listen to these words from his Convocation Ad- 
 dress, delivered to the graduates of the University 
 of Madras in 1894 : "I cannot lift the veil that hides 
 the future. Nevertheless, I am sure that if life's 
 burden is wisely borne, and its commonplace duties 
 
170 Pioneer Missionaries 
 
 patiently discharged by you, and by the generations 
 to which your character and influence will of necessi- 
 ty be handed down, there will yet arise in this land 
 of yours some community or race, some city or in- 
 stitution, something (I know not what) in which 
 men's thoughts will find noble utterance, and from 
 which their energies will flame nobly forth ; some- 
 thing that will make India a leader in the march of 
 mankind toward its appointed goal." 
 
 No man can be of great service to India who is 
 not imbued, as Dr. Miller is, with a strong hope in 
 the future greatness of that people of ancient glory 
 in the East. 
 
 He has also written several books which reveal the 
 mastery of thought and nobility of purpose by which 
 he is possessed. 
 
 The world is not insensible to sterling worth and 
 noble service, even in a far-ofif missionary of the 
 cross. The subject of our sketch has been honored 
 both in his native land and in his chosen land. The 
 General Assembly of the Free Church of Scotland — 
 his own church — appreciates his services and ability. 
 In 1893 it appointed him to the Professorship of 
 Theology at the Free Church College, Edinburgh. 
 This was an honor, however, which he, without hesi- 
 tation, declined. In 1896 it again unanimously chose 
 him to be its Moderator — the highest honor within 
 its power to confer. As this did not interfere with 
 his life-work in India, and as he felt that it was more 
 
William Miller lyi 
 
 a compliment to the missionary cause than to himself 
 personally, he accepted and gracefully occupied the 
 position, which very few of the most distinguished 
 sons of that denomination are permitted to enjoy. 
 
 It was while he was Moderator of the General 
 Assembly that his Indian students and friends pre- 
 sented a unique address to the General Assembly. 
 This address, which was signed by more than twen- 
 ty-two hundred native gentlemen — including some of 
 the most distinguished men in South India — is a 
 beautiful tribute of appreciation and affection to the 
 man "whose services in the cause of higher educa- 
 tion, extending over a period of thirty-three years, 
 have never in this part of the world been surpassed, 
 and who will himself live in the memory and affec- 
 tion of many a generation to come." They ex- 
 pressed to the Free Church their deep gratitude for 
 giving to their country Principal Miller, and such as 
 he, and for honoring him with the highest gift in 
 their possession. The large majority of signers of 
 this address are non-Christians. 
 
 And it is these same men, the graduates of the 
 Madras Christian College, who recently revealed 
 their love to their principal by a unique method. 
 Unwilling to await his decease or departure from 
 India, they determined to give expression to their 
 love and admiration and to commemorate his self- 
 denying services by erecting a marble statue of him 
 in the city of Madras. This statue was, a couple of 
 
172 Pioneer Missionaries 
 
 years ago, unveiled by the Governor of Madras, It 
 is, if I mistake not, the only statue erected by the 
 people of India to a western benefactor, as it is the 
 first tribute of the kind ever erected in that land for a 
 Christian missionary. With many other things, it 
 goes to prove that no other missionary educator, nor 
 any other educator whatever, has so influenced the 
 young men of the land and gained their loyalty and 
 affection as Dr. Miller. And more beautiful than the 
 splendid buildings of his beloved college, stand the 
 noble band of cultured men, who trace to him some 
 of the highest blessings of their life ; more enduring 
 than marble statue is the many-sided, ennobling in- 
 fluence which he has transmitted to his "dear boys," 
 and which will pervade the myriad lives and institu- 
 tions of that great land. 
 
 In like manner, the government has felt the royal 
 worth of such a man as Dr. Miller, and has set its 
 seal of honor upon him, not only in the positions of 
 large influence which it has been glad to offer him, 
 but also in the distinguished Order of the Companion 
 of the Indian Empire, which it conferred upon him. 
 But no honor received by him has in any way intoxi- 
 cated him or diminished the value of his service for 
 his beloved land of India. 
 
 Though seriously impaired in health during the 
 last few years, and abundantly entitled to permanent 
 rest and retirement, after his arduous labors of near- 
 ly forty years in the tropics, he prefers to remain at 
 
William Miller 173 
 
 his post and to serve his Master and the people of 
 India, far away from his beloved hills of Scotland. 
 
 It is the enlightened efforts and the devoted 
 services of such a man of God as Principal Miller 
 that India specially needs to-day. Such a man is 
 worthy to lead the hosts of the Lord in the Christian 
 conquest of that historic and most interesting people. 
 Such a life is also a vast power in that it illustrates to 
 the millions of India, and especially to the cultured 
 and ruling classes, the strength as well as the beauty 
 of the Christian life. He has revealed to the young 
 men of the land not only the sweet reasonableness of 
 our faith, but also the glory and strength of that life 
 which is hid with Christ in God. 
 
JOHN MURDOCH, LL.D. 
 
 Born July 22, 1819. 
 
 The missionary of the past has been almost ex- 
 clusively a clergyman. Ordination has been deemed 
 all but essential to him. The broadening of the field 
 of missionary service and the multiplication of de- 
 partments of missionary activity are necessitating a 
 change in this particular. The layman is becoming 
 an increasingly important factor in missionary effort 
 and achievement. The subject of our present sketch 
 neither sought ordination nor has he given himself 
 to the direct work of preaching the Gospel. And yet 
 he has been one of the most faithful, devoted, capable 
 and successful of the noble band of men who have 
 given themselves to the regeneration of India. And 
 he stands at his post to-day, with zeal and vigor un- 
 abated, though he has spent fifty-eight years of 
 ceaseless toil for his Master and is the oldest Prot- 
 estant missionary in the land. 
 
 John Murdoch was born at Glasgow, July 22, 
 1 8 19, and is now, therefore, in his eighty- fourth 
 year — verily a ripe old age for a man of his nervous 
 energy and incessant toil. He was educated in his 
 native city and took a partial course in the Glasgow 
 
John Murdoch 175 
 
 University. To this he added a normal training 
 course. 
 
 In 1844 he received appointment as Headmaster 
 of the Government Central and Normal Schools at 
 Kandy, Ceylon ; and from that day to this he has 
 given himself without stint to the intellectual and 
 spiritual elevation of the people of India and Ceylon. 
 In length of service he stands first among the mis- 
 sionaries of that land. Fifty-eight years of strenu- 
 ous endeavor in the tropics — how few are permitted 
 to enjoy it! 
 
 How many changes has he been permitted to wit- 
 ness in the civilization and how much in missionary 
 achievement during his nearly six decades of resi- 
 dence in the East! It took him nearly four and a 
 half months to travel from his native land to Ceylon, 
 in 1844. Now he makes his annual visits to Great 
 Britain in four times as many days as he then re- 
 quired months. And he has lived to see the Prot- 
 estant Christian population of India rise from sev- 
 enty-five thousand souls to more than a million, and 
 he has the blessed satisfaction of knowing that he has 
 had a laudable part in this great ingathering of 
 souls. 
 
 He has had conspicuous share in increasing the 
 number of Protestant schools in India from less than 
 two thousand to fully six thousand in number, with 
 a school attendance of nearly half a million — a total 
 seven times that of 1844. The teachers of India 
 
176 Pioneer Missionaries 
 
 also, in whose training Dr. Murdoch has had so 
 prominent a part, have multiplied many-fold during 
 this same period. 
 
 And not only has this growth been great exten- 
 sively, intensively also has the development been 
 equally marvelous. The character of the schools, of 
 the teaching, of the Christian community and of the 
 Christian agency and Christian literature of India 
 to-day, as compared with those of half a century ago, 
 is such as to bring cheer and confidence to the friends 
 of missions in that land. And yet we hear some still 
 ignorantly declaiming about "the failure of mis- 
 sions." 
 
 Until 1849, Dr. Murdoch gave himself to educa- 
 tional work, and in this found excellent preparation 
 for his life-work as the Nestor of Christian literature 
 in the East. 
 
 During his holidays as a teacher he was ac- 
 customed to visit mission stations, and he found 
 them very deficient in evangelistic literature and in 
 school books. To meet this want he established a 
 Religious Tract Society, in 1847, for the work of 
 which he took over a small printing-press from the 
 Baptist mission. 
 
 In 1849, h^ gave up educational work and devoted 
 himself to the supply of Christian literature. In 
 1855, he was recognized in this work as an agent of 
 the United Church of Scotland. Even while en- 
 gaged in this line of activity he did not forget other 
 
JOHN MURDOCH 
 
John Murdoch 177 
 
 departments of missionary labor. He visited the 
 coffee plantations of Ceylon and took an active inter- 
 est in evangelistic labors for the Indian coolies who 
 were imported from the Peninsula. He visited Tin- 
 nevelly with a view to request the Church of Eng- 
 land mission to take up definite work for these much- 
 neglected coolies. He was successful in inducing 
 them to organize the Ceylon Coolie Mission, which 
 has since flourished and has been a great boon to 
 many thousands of these plantation laborers. 
 
 In 1858, the Christian Vernacular Education So- 
 ciety was established as a memorial of the Indian 
 Mutiny. The subject of this sketch became at once 
 the India agent of this society. This new society 
 had three objects in view — the training of teachers, 
 the support of day schools and the supply of Chris- 
 tian literature, especially for schools. 
 
 Of the three training schools established, only one 
 is continued, and the society is now devoting its 
 strength almost entirely to the production and dis- 
 semination of literature. But the six hundred and 
 seventy teachers trained in its schools are still per- 
 petuating its influence in the land. 
 
 From the first. Dr. Murdoch has been the anima- 
 ting spirit of this society. With a view to the prepa- 
 ration of the best school-books, he visited and studied 
 the problem at first hand in many lands. From 
 China and Japan, in the far East, he came to this land 
 of the remotest West, and brought all his observa- 
 
178 Pioneer Missionaries 
 
 tions under tribute to the highest usefulness of the 
 society, whose well-being was so largely entrusted 
 to him. Since those days, this society has been re- 
 baptized into a new name, and occupies a more defi- 
 nite province of labor. It is now called the Christian 
 Literature Society, and gives itself to the work of 
 producing a general, as well as a school, Christian 
 literature. 
 
 So versatile and vigorous has Secretary Murdoch 
 been during the last few years, that his society has 
 sent forth an ever-increasing number of books, 
 pamphlets and tracts from his pen. They have been 
 addressed with equal definiteness to Viceroy, Gov- 
 ernment, Educational Department, Missionaries, 
 Christians and non-Christians, and have impressed 
 upon all the veteran's convictions of what India 
 needs and the duty of all alike to meet that need. 
 Books on social reform, upon religious reform, 
 upon caste, debt, poverty and upon a dozen other 
 subjects of deep interest in that land have been sent 
 forth from the press in quick succession, and most 
 of them were the products of his earnest energy, and 
 the silent witnesses of his marvelous fertility in a 
 ripe old age. 
 
 Dr. Murdoch has also, since the year 1866, been 
 the India agent of the Religious Tract Society and 
 has had largely the management of its extensive 
 work in the Peninsula. He also visited China in this 
 capacity and brought his practical wisdom and large 
 
John Murdoch 179 
 
 experience to bear upon the subject of a Christian 
 literature for that great land and people. 
 
 When he is not writing and transacting the direct 
 business of the two societies, at his headquarters in 
 Madras, he is traveling all over the land, superin- 
 tending the various branch societies and stimulating 
 the many missions which he visits in the two depart- 
 ments so dear to his heart, those of the creation and 
 of the dissemination of a healthy Christian literature. 
 Even upon his long voyages to England and re- 
 turn he never spends a day idle. The writer once 
 voyaged with him from England to India, and was 
 greatly impressed with his unwearied diligence in 
 his favorite occupation of preparing manuscript for 
 the press. A more absolute devotion to his life-work 
 no one has ever shown than has this good Scottish 
 bachelor brother, who is undivorceably wedded to 
 the pen and the press. 
 
 Among the many results in India which can be 
 traced more to the initiative and the organized effort 
 of Dr. Murdoch than to those of any other man in 
 all the history of missions in India, are the follow- 
 ing: 
 
 (i) Mission Presses. That little press bought 
 by him, in 1847, was one of the first of a great host 
 of mission presses and the beginning of mission 
 printing establishments for India. From so small a 
 beginning has grown this rapidly multiplying mis- 
 sion agency. There are to-day forty-one presses and 
 
i8o Pioneer Missionaries 
 
 publishing houses connected with the Protestant mis- 
 sions of India, and these give employment to at least 
 two thousand men, in the purely mechanical work 
 of creating this Christian literature, which annu- 
 ally reaches an aggregate of two hundred million 
 pages. 
 
 (2) To this we must add the eighteen Christian 
 Tract and Book Societies, which are vigorously 
 pushing the sales and disseminating the output of 
 these and other presses in the land. The Madras 
 Tract Society alone (of which Dr. Murdoch is the 
 agent) has issued forty million copies of its books 
 and tracts. Dr. Murdoch's other society, the Chris- 
 tian Literature Society, publishes in eighteen 
 languages, nearly sixty million copies of books and 
 tracts annually. Who can measure the influence ex- 
 ercised by these societies ! 
 
 (3) Looking again at the character of this litera- 
 ture we find no little encouragement. 
 
 Though we must think of the department as hav- 
 ing not as yet passed its infancy, it is nevertheless 
 producing much that is wholesome and strong for 
 the enlightenment of the people. Considerable is pub- 
 lished with a view of counteracting the pernicious 
 influence of the western infidel literature, with which 
 the land is flooded. Much also is sent forth by our 
 presses to show the error, absurdity and inanity of 
 the writings of Hinduism. Millions of pages are is- 
 sued with the special object of commending our 
 
John Murdoch i8i 
 
 faith as a system of truth and as a source of life to 
 non-Christians. 
 
 Add to this the rapidly developing literature that 
 has as its aim the nourishing of Christian thought 
 and life in the Christian community, and those high- 
 er grade books which are intended for mission 
 agents and others who seek guidance into the deep- 
 est mysteries of our faith. School-books and other 
 literature for the young also command and receive 
 considerable attention. 
 
 In all these departments of Christian literature, 
 Dr. Murdoch has been a pioneer; and he has spent 
 many busy years in the direction and encouragement 
 of others in the same line of effort. 
 
 (4) Following his initiative, largely, others also 
 have entered vigorously into the work of publishing 
 Christian magazines, both in English and in the 
 many vernaculars of the land. At present, one hun- 
 dred and forty-seven Christian newspapers and mag- 
 azines, each one having an average circulation of 
 one thousand copies, are published by the Protestant 
 missions of India. These periodicals are doing a 
 wonderful work in the creation of an esprit de corps 
 among Christians, and in the dissemination of Chris- 
 tian truth among non-Christians. 
 
 What we especially need in India to-day is a grow- 
 ing number of men upon whom the mantle of Dr. 
 Murdoch may fall ; men who shall give themselves en- 
 tirely to the all-important work of creating a worthy, 
 
1 82 Pioneer Missionaries 
 
 because a convincing, an inspiring, and a win- 
 ning Christian literature for that great people. The 
 writer will never forget the strong and exceedingly 
 pathetic appeal made by Dr. Murdoch before the 
 great Missionary Conference at Bombay ten years 
 ago, in which, after nearly half a century of service, 
 he called upon younger men, in large numbers, to 
 take up this most important work. There is certain- 
 ly not a more inviting department of missionary ac- 
 tivity than this, and it promises to become in the near 
 future that department of effort which will stand 
 supreme in influence and paramount in the pervasive- 
 ness and permanence of its power. Beyond even the 
 preacher, the teacher and the administrator is the 
 Christian writer in India to become the man of 
 blessed opportunity and of supreme power. 
 
 Nor is it enough that a worthy literature be pro- 
 duced and published; it also must be disseminated. 
 To circulate and scatter broadcast over the land such 
 worthy books and tracts as are available requires 
 much wisdom and perseverance. Without success 
 in this, the pen and press are all but useless. And 
 here again Dr. Murdoch has been eminently active 
 and successful. He gave himself no rest in his effort 
 to bring all the Christian literature of the land within 
 reach of those who most needed it. And the many 
 book depositaries, found scattered over the Peninsu- 
 la bear testimony to his organizing power and wis- 
 dom in this direction. 
 
John Murdoch 183 
 
 The work which has been accompHshed by this 
 man of God is not yet adequately appreciated, even 
 in India, where he has spent his hfe. It is true that 
 the university of his native city long ago recognized 
 his sterling worth by conferring upon him the degree 
 of Doctor of Laws. His fellow-missionaries also 
 have presented to him warm testimonials of their 
 love and high esteem. But he is very retiring and 
 modest; he dislikes and flees from publicity. But 
 the day will reveal the character and permanence of 
 the results of his work, and future generations of 
 missionaries and native Christians in India will rise 
 up to call him blessed. 
 
REV. JAMES GILMOUR 
 
 Born June 12, 1843. 
 Died May 21, 1891. 
 
 Many years before the subject of this sketch came 
 upon the stage of Hfe, the way was prepared in Mon- 
 goHa for the coming of a bright, energetic young 
 Scotchman, who was to bring spiritual succor and 
 medical aid to the wandering tribes inhabiting the 
 Mongolian plain. As early as 181 7, a mission was 
 established among the Mongolian tribe of the Buri- 
 ats. Self-sacrificing men had taught, healed disease 
 and translated the entire Bible into the language of 
 the people. The country these wandering people in- 
 habit lies between Siberia on the north and China on 
 the south. It was not long before the work of the 
 first missionaries there aroused the suspicion of the 
 Russian Government, and accordingly they were 
 banished from Siberia, just as their work was be- 
 coming encouraging. Twenty-five years later, the 
 London Missionary Society re-opened the mission, 
 making Peking their headquarters. 
 
 Not far from Glasgow there lived a Scottish fam- 
 ily remarkable for the number of its boys and the 
 particularly strict training under which they grew. 
 One of these six sons was James Gilmour, and he. 
 
James Gilmour 185 
 
 with his playful, happy temperament, combined with 
 a deep undertone of earnestness, was the one des- 
 tined to go alone to instruct and help the solitary in- 
 habitants of the wild and lonely plains of Mongolia. 
 He was a brilliant student, and after receiving the 
 degree of M.A. at Glasgow University, he offered 
 himself to the London Missionary Society, in Sep- 
 tember, 1867. Then entering Cheshunt College 
 for a theological training, he won all the honors that 
 were obtainable. At Highgate there was an insti- 
 tution for the especial instruction of those who were 
 to serve in foreign fields, and young Gilmour was 
 transferred to this school, in 1869. About this time 
 he met an interesting woman, a Mrs. Swan, a sur- 
 vivor of that small band of missionaries who, a quar- 
 ter of a century previous, had been compelled to 
 leave their work in Mongolia by the order of Em- 
 peror Nicholas. This lady, able to speak, read and 
 write in the Mongol tongue, inspired the eager en- 
 thusiast, who heard her stories of life among those 
 far-away people, some of whom sent letters of Chris- 
 tian greeting to her after the lapse of so many years. 
 Undaunted by the prospect of a lonely life, full of 
 hardship, amid unknown and partially wild tribes, 
 James Gilmour set sail for China, in the spring of 
 1870. Peking was to be his headquarters, for in the 
 winter he would have opportunity to work among 
 the Mongols, who visited the capital on government 
 duty, or for trading; and during other months of 
 
i86 Pioneer Missionaries 
 
 the year he expected to share their Hfe on the plains. 
 He had instructions to "study their language and 
 literature, make acquaintance with the Mongol 
 people, gather information respecting localities most 
 suited to closer intercourse with them, and the forms 
 of labor best adapted to accomplish the great pur- 
 pose of evangelizing them." Mr. Gilmour reached 
 the capital of China, May i8, 1870, and shortly after 
 the foreign population of that whole country were 
 alarmed by news of a massacre in the city of 
 Tientsin. It was feared that Peking would also be the 
 scene of bloodshed, and it was understood that the 
 day had been appointed for the extermination of 
 foreigners there. But on that day a violent hurri- 
 cane arose, followed by a rain, lasting twenty hours ; 
 and thus were the evil intentions of the mob frus- 
 trated. 
 
 James Gilmour now concluded that if he were to 
 reach Mongolia at all, he must take his opportunity 
 while there was a period of quiet and peace. Ac- 
 cordingly, he started, in company with some Rus- 
 sian merchants, on a four days' journey to Kalgan, 
 a market-town near the great wall of China. The 
 Mongols frequently resort to Kalgan to purchase 
 goods — their name for the place is "the Gate." Our 
 young missionary decided to adapt himself, in the 
 matter of food and comforts, entirely to the mode of 
 life of the people among whom he had come to work 
 and live. A friend wrote of him thus: "Gilmour 
 
James Gilmour 187 
 
 spared himself in nothing, but gave himself wholly 
 to God. He kept nothing back. All was laid upon 
 the altar. I doubt if even Paul endured more for 
 Christ than did James Gilmour. I doubt, too, if 
 Christ ever received from human hands or hearts 
 more loving service." 
 
 After a journey of fifty-four days, diversi- 
 fied by many adventures, James Gilmour found him- 
 self in the city of Kiachta on the Russian frontier. 
 A trader gave him shelter, and here he succeeded in 
 obtaining a lazy and incompetent teacher. Finding 
 this a poor way of learning the new language, he de- 
 termined to try another plan. So leaving the town 
 behind him, he crossed the frontier into Mongolia 
 and took up his abode with a Mongol priest, who 
 promised to teach him. Here he lived on very lim- 
 ited fare, called "meal tea," and occasionally frozen 
 meat boiled. He was fond of this tea in the porridge 
 stage, so it was reserved for him by the natives and 
 called "Scotland." His manner toward them and 
 their love for him were attested by the name they 
 gave him, "Our Gilmour." 
 
 He learned the Mongol language faster by listen- 
 ing to the talk of the old priest's callers than by the 
 formal lessons which his host thought necessary to 
 impose upon him. After a time he learned to escape 
 these lessons by taking long walks into the country. 
 After securing a good working knowledge of the 
 language he began regular trips of exploration into 
 
i88 Pioneer Missionaries 
 
 the surrounding country. On one of these trips he 
 found for his cheer some of the old converts of the 
 first missionaries to MongoHa. Their pleasure at 
 meeting him and their fondness for their departed 
 teachers were very touching. This visit to the head- 
 quarters of the first mission was a comfort and en- 
 couragement to Gilmour, but for a while longer we 
 find him gaining new experiences and overcoming 
 fresh difficulties in his novel life among the Mongols. 
 It was a matter of wonder to his new friends that 
 a grown-up man could not ride horseback, and much 
 amusement was afforded them by his attempts at 
 horsemanship. To show them what he could do in 
 this line he started to ride some hundreds of miles 
 to Kalgan, taking with him only one companion, a 
 Mongol. He was so fortunate as to reach the place 
 just before the rainy season, and obtaining a com- 
 fortable room, he began serious study of the written 
 language. He advanced so much that ere long he 
 could read the Bible, and compose and write in 
 Mongol. Then followed another trip to the ''Grass 
 Land," accompanied by great discomforts, such as 
 diet of the poorest, tents overrun with insect life, and 
 the annoyances arising from the privilege which all 
 Mongols assumed of entering his presence at any 
 time and at all hours. In the fall of 1871, Mr. Gil- 
 mour, now an expert in the Mongol tongue, returned 
 to Peking, after having been absent fifteen months in 
 Kalgan and the Mongolian plains. 
 
James Gilmour 189 
 
 In order to determine whether the nomadic Mon- 
 gols or the agricultural Mongols could be the most 
 readily reached by mission work, our missionary 
 took an early opportunity to visit the Mongol settle- 
 ments northeast of Peking. 
 
 The latter were found in Chinese villages, and one 
 working among them would have the disadvantage 
 of being obliged to put up at Chinese inns, and while 
 they could visit you, you, on no account, would be 
 allowed to visit them. The wandering tribes were 
 hospitable and there was freedom in gaining access 
 to them, and if a missionary possessed a tent and 
 a camel he could go where he liked. These people, 
 however, were afraid to have foreigners with them 
 lest they should die on their hands, and so get them 
 into trouble with the Chinese Government. The ad- 
 vantages and disadvantages of work among either 
 class were about equal. The Bible had been trans- 
 lated into the written language of the Burists, and 
 this was understood by the Mongols of the north, 
 some of whom were able to read. For the use of the 
 southern Mongols there was a catechism fitted to 
 their needs and comprehension. 
 
 During the summer of 1872, Mr. Gilmour spent 
 much time in Peking, still studying the language of 
 Mongolia and taking up also medical study. Here 
 he found pleasant friends in Mr. and Mrs. Much, the 
 former of whom he had known at Cheshunt College. 
 It was a great pleasure for him to meet them often, 
 
190 Pioneer Missionaries 
 
 and enjoy their hospitality. Here he heard much of 
 a certain winsome young sister of Mrs. Much, an 
 EngHsh girl, and hearing her letters read aloud, and 
 seeing her photograph, increased his growing inter- 
 est. He rapidly came to the conclusion that this 
 "young lady in London" was the one who would be 
 a most desirable and helpful companion in his work. 
 So this quaint courtship was carrried on with all 
 speed, and in the autumn of 1874 his English bride 
 sailed for China. Her future husband awaited her 
 arrival at Tientsin with some impatience. 
 
 Not careful about his personal appearance, he had 
 arrayed himself in an old overcoat with a thick com- 
 forter about his neck ; thus attired he presented him- 
 self to his bride. His friend, Mr. Much, accom- 
 panied him in a lighter some way down the river 
 to meet the steamer. But as the latter was progress- 
 ing toward the port the captain could not allow them 
 to board the vessel, so they had to follow in a miser- 
 ble flat-bottomed boat. 
 
 The English girl's first view of her future husband 
 was probably not altogether prepossessing. The 
 next day a tiresome journey of eighty miles was be- 
 gun in springless carts to Peking, where the couple 
 were to be married. Such was the introduction of a 
 delicate young woman into the new life she was to 
 lead among the isolated plains of Mongolia. The 
 year following their marriage was spent in Peking, 
 there being work there which demanded the atten- 
 
James Gilmour 191 
 
 tion of Mr. Gilmour. However, in 1876, they 
 journeyed into Mongolia, Mrs. Gilmour for the first 
 time accompanying her husband. They carried with 
 them two tents, one for servants, the other for their 
 own use. Thus they hoped at times to have a little 
 freedom from interruption, for the Mongols think if 
 they cannot enter one's tent at all times something 
 must be wrong. They cannot comprehend the idea 
 of a man's abode being, if only a tent, his castle. 
 
 Mr. Gilmour had arranged one tent very com- 
 fortably with fringes at its base to keep out the 
 breezes and a cloth door, to be buttoned at night; 
 also a double roof. He was much distressed lest the 
 natives should think him "effeminate" in all this. 
 He says : "Rather than that one would prefer broil- 
 ing in the sun and shivering in the wind." The long 
 journeys across the deserts were times of suffering 
 from more than one cause. Intolerable thirst fre- 
 quently made even the "dirty, delicious Mongol tea" 
 a treat. Sometimes adventures of a serious nature 
 overtook them, as on one occasion, when camped for 
 the night, a violent thunderstorm burst in fury upon 
 them. On one side of their tent was a river, and Mr. 
 Gilmour discovered that on their left side also water 
 was flowing in a steady stream. So surrounded by 
 floods and beaten upon by violent winds they waited 
 in anxiety, expecting at every moment to be swept 
 away. Through this peril they were safely brought. 
 Such experiences told on Mrs. Gilmour's health. Never 
 
192 Pioneer Missionaries 
 
 before had her husband felt more keenly the need of 
 a medical colleague. He thought it most important 
 that every missionary should have some knowledge 
 of medicine. One incident of this medical work was 
 this. "A man came for eye medicine for his wife. 
 The woman's eye was soon cured, and some time 
 afterward, the husband being attacked by the same 
 malady, had some of the medicine applied. He 
 passed a restless night with pain in the eye, and in 
 getting up in the morning asked his wife to examine 
 it and see what was the matter with it. 'Cursed!' 
 exclaimed the wife, 'the pupil has been destroyed!' 
 'Patricide!' roared the husband; 'so it has; I can't 
 see' (these two epithets were meant for me), and 
 taking the little bottle containing the medicine, 
 dashed it to pieces on a stone. For some days he was 
 in a state of fever and rage, believing all the stories 
 told of our cutting out eyes, etc., to be true, till in due 
 course the pupil again contracting, he saw as before, 
 and found his eye cured. Such at least was the story 
 current in his neighborhood. Next time I came 
 along, he begged more medicine, made presents of 
 white food and is now my firm friend." 
 
 In 1877, Mr. Gilmour took up work to aid Rev. 
 Mr. Lees in Peking, or rather in the country sur- 
 rounding that city. In addition to his Mongolian 
 tribes he found time to visit the Tientsin outstations 
 once or twice a year. His fondness for argument 
 was very great, and his usual ending to a discussion 
 
James Gilmour 193 
 
 was, "Ah, well, may you be forgiven. Nevertheless, 
 I love you still." 
 
 As many as fifteen hundred Mongols were to be 
 found in Peking living in what were known as the 
 "outside" and "inside" lodgings. Mr. Gilmour thus 
 describes them: "If any one wants to see Mongol 
 life without going to Mongolia, the Li Keean (or in- 
 side lodging) is the place to see it. In the open space 
 that forms the market are seldom wanting a few 
 tents, standing at the door of which a spectator may 
 see the inmates boiling their tea, cooking their food, 
 washing their faces and sitting about, all in true 
 Mongol style. Round their tents are placed creels 
 of frozen game and poultry, and outside these again 
 are ranged the camels, or oxen and carts, which 
 formed their means of conveyance." 
 
 Here Mr. Gilmour placed a bookstall, with a 
 Chinaman in charge. He often himself went out 
 with bags of books, searching for the Mongols in 
 their trading places and lodgings. They usually 
 wanted books read to them before buying, so in this 
 way they heard many truths of Christianity from 
 Mr. Gilmour's lips. Sometimes they gave him curi- 
 ous things, such as cheese, butter, millet-cake and 
 sheep's fat, in exchange for books. 
 
 Our untiring missionary found that when the 
 dwellers on the plains clearly understood his object 
 in coming to them, he was not received so pleasantly. 
 Some regarded his efforts with uneasiness, others 
 
194 Pioneer Missionaries 
 
 thought it improbable that any Mongol should ever 
 renounce Buddhism for Christianity. 
 
 In 1882, Mr. Gilmour, wife and children went to 
 England for rest. Mrs. Gilmour was in very frail 
 health. Many became interested in their work, and 
 a charming book by Mr. Gilmour, entitled "Among 
 the Mongols," attracted numerous readers. On re- 
 turning to China, work was taken up among the 
 Chinese in Peking. Just before this, a short visit on 
 foot was made to Mongolia. In genuine tramp style, 
 Mr. Gilmour started on this trip, with his belongings 
 slung across his shoulders. His feet, unused to long 
 travel, became blistered. The mandarin of the dis- 
 trict received him heartily, offering tea as refresh- 
 ment. Soon a crowd gathered to welcome him. At 
 this very time his heart was gladdened by the first 
 confession of belief in Christ by a young Mongol. 
 Not long after this same young man was baptized by 
 an American missionary, Rev. W. P. Sprague, be- 
 cause Mr. Gilmour' s work in Peking prevented 
 him from visiting Mongolia. His friend, Mr. Much, 
 being absent from Peking for eighteen months, he 
 carried on evangelistic work in that city. In the 
 chapels the audiences were good and attentive. His 
 work was so absorbing that he did not realize that 
 his wife was slowly fading away from life. She 
 longed for a tender nurse and, fortunately, one was 
 procured, who cared for her very lovingly. Her 
 little ones learned to hear of her going from them 
 
James Gilmour 195 
 
 as going "Home." Very sad and hard indeed was it 
 for her brave husband to be left alone with three 
 small boys, one a baby; but harder still, when he 
 parted from two of the children, sending them away 
 to be educated. Then cheerfully he took up work 
 among the agricultural Mongols who lived east of 
 Jehol. He remarked : "God having cut me adrift 
 from all my fixings, I am ready to go wherever the 
 Lord leads." 
 
 In this new district he chose three centers for 
 work, viz., Ch'ao-yang, Ta'-ssn-kon and Ta-chery- 
 tzn. This was a hard field, but his untiring devotion 
 secured success. He walked long distances to get at 
 the people, and for the very reason that he traveled 
 on foot he was refused admittance to the inns, so 
 had to find shelter at the tramps' tavern. Very soon 
 he took important medical work, in which he became 
 deeply absorbed. Purchasing a small tent, and set- 
 ting it up on the day of a great fair, Mr. Gilmour 
 freely dispensed his medicines to those who applied 
 for help. During seven months of 1886 he was able 
 to relieve between five and six thousand persons. 
 His need of a helper in this particular work was very 
 great. He says : "May he come. I hope he can 
 pray. If so he can commence work at once." 
 
 On another occasion he wrote to a friend : "You 
 are in a great fix about the land question at home. 
 I see it all fought out under my eyes here. But for 
 opium, whiskey and tobacco, the land could carry, 
 
196 Pioneer Missionaries 
 
 I should guess, thirty per cent, more of population, 
 perhaps even a larger proportion than that." 
 
 This field was a difficult one, and the cold and 
 hardships to be endured were such that no Peking 
 Christians would accompany him. The latter part 
 of 1887, M'"- Gilmour having been absent eleven 
 months took a rest in a visit to his friend, Dr. Mac- 
 kenzie, of Tientsin. The latter was a warm admirer 
 of the earnest missionary. Dr. F. C. Roberts, who 
 was to be the long-desired colleague of Mr. Gilmour, 
 was also in Tientsin, studying Chinese. On return- 
 ing to Mongolia, some matters pained the faithful 
 worker, such as the prospect of one convert going 
 over to the Roman Catholic faith, while the consist- 
 ent life of another Chinese convert cheered him. 
 Some of his flock were eager for a chapel, thinking 
 that would do everything for them. 
 
 Dr. Roberts, on reaching the scene of work, was 
 struck by the entire surrender of Mr. Gilmour' s heart 
 and soul to his arduous labor of healing both bodies 
 and souls of men. He, in the matter of food, de- 
 scended to the level of those about him. Only a few 
 weeks did he enjoy his new assistant. Sudden news 
 came of the death of Dr. Mackenzie, and of the ap- 
 pointment of Dr. Roberts as head of the hospital at 
 Tientsin. Mr. Gilmour writes: "My faith is not 
 going, but I must confess that I am walking in the 
 dark." 
 
 In summing up the work of the year, it was found 
 
James Gilmour 197 
 
 that only three men had been baptized, but they rep- 
 resented the three centers of work. Finally, after 
 more lonely labor, another assistant, a Dr. G. P. 
 Smith, was appointed medical colleague. Mr. Gil- 
 mour was cheered further by increase of interest 
 among his people, sometimes twenty to fifty gather- 
 ing at the rooms for worship. 
 
 Exposure in traveling across the district, one hun- 
 dred miles in width, and low diet had told on the 
 health of the self-sacrificing teacher to such an ex- 
 tent that his new medical assistant advised imme- 
 diate rest. So he was persuaded to take a trip to 
 England. On this voyage his brain was full of plans 
 for the Mongol mission. He was anxious for a band 
 of lay helpers, also very desirous that candidates for 
 church membership should pledge themselves to total 
 abstinence from alcohol and tobacco. Some of his 
 fellow-workers did not second his views heartily. 
 These were not the only matters that caused him 
 anxiety. He was a fond father, and his visit with 
 his little ones was full of pleasure to him. It is 
 touching to record that their boyish letters to him 
 were stitched together and carried with him on all 
 his long tramps in Mongolia. His health improved 
 while in England, but he was restless to return to 
 his adopted country. He did good work while ab- 
 sent in visiting many churches as a deputation from 
 the London Missionary Society. It was thought 
 that he had a leaning toward what is known as the 
 
198 Pioneer Missionaries 
 
 "Larger Hope." One or two expressions in letters 
 of his show his views on this subject. "Honestly, 
 and to come to the point at once, I do not see that 
 the restoration theory can stand on the statements 
 of revelation. This doctrine does not seem to me to 
 be revealed. I think as clearly that the Scriptures 
 does not necessitate us to believe the darker doctrine 
 of eternal pain." 
 
 Mr. Gilmour gave liberally of his means, which 
 were small and were the result of years of economy, 
 to the Society's funds. Dr. Smith, in company with 
 a friend, visited the rooms Mr. Gilmour occupied 
 in Mongolia, and they were found to be of the very 
 simplest, with most desolate surroundings. Here 
 this great man lived and worked, "well content to 
 live upon the cheapest rice, if God would only give 
 him souls.'' 
 
 When the annual meeting of the London Mission- 
 ary Society took place in Tientsin in 1891, Mr. Gil- 
 mour was present as chairman. He was then look- 
 ing remarkably well and enjoyed a number of the 
 services held. Toward the close of the meetings 
 he was taken ill, and what seemed to be an ordinary 
 fever developed into typhus. During the second 
 week of his illness his mind became clouded, and he 
 said to his nurse, "Where are we going?" She re- 
 plied, "To heaven, to see the Lord." "Oh, no," he 
 replied, "that is not the right address." "Yes, it is," 
 the nurse repeated; "and shall you not be glad to 
 
James Gilmour 199 
 
 go in and see the Lord?" He comprehended her 
 words, and his eyes filled with tears and he bowed 
 his head in assent. There was no hope of recovery, 
 and rapidly he sunk into a delirium. The grief of 
 his native preacher was extreme as he stood by the 
 bed of the dying missionary and piteously called his 
 name in Chinese. The funeral took place at Tient- 
 sin, and at the services the native version of "In 
 the Christians' Home in Glory" was sung as Chinese 
 boys threw flowers into the open grave. 
 
 Mr. Gilmour's chief characteristics were utter and 
 absolute consecration of himself to his work and in- 
 tense perseverance and honesty of purpose in that 
 work. His nature v/as cheerful and fun-loving, and 
 the discipline of life served to broaden and deepen 
 his faith, so that at last he stood as nearly a perfect 
 specimen of fully rounded character as could be met 
 with in a lifetime. 
 
 His work in eastern agricultural Mongolia re- 
 sulted in the establishment of three churches in the 
 three centers which have been mentioned. 
 
JOHN LIVINGSTON NEVIUS, D.D. 
 
 Born March 4, 1829. 
 Died October 19, 1893. 
 
 Previous to the year 1652 Johannes Nevius emi- 
 grated from Holland and came to New Amsterdarn, 
 now New York. Here, as custodian of the city 
 property and its records, he lived in the City Hall, 
 then on Wall Street, It is said he received permis- 
 sion to sow the broad surrounding fields with grain, 
 and the authorities allowed the good secretary to 
 pasture his cows on the lawn adjoining the State 
 House. 
 
 Eight generations removed from Johannes, we 
 find the name of John Livingston Nevius, who was 
 born in the little cottage farmhouse in the Lake 
 country of western New York on March 4, 1829, 
 Here on the farm, midway between Ovid and Lodi, 
 the bright, happy days of his boyhood were spent. 
 Seneca Lake, with its ever-changing and beautiful 
 scenery, was only two miles distant, and many an 
 adventure, hunt and ramble were taken in early 
 years and tenderly recalled in later life by John 
 Nevius. 
 
 After attending the academy at Ovid, this ambi- 
 tious boy of sixteen was prepared to enter Union 
 
John Livingston Nevius 201 
 
 College as a Sophomore. So, in 1845, ^^ made the 
 journey to Schenectady by canal boat. College life 
 and study alternated with surveying, teaching and 
 farm work. 
 
 In 1850 he began his studies at Princeton for the 
 ministry of the Presbyterian Church. While at 
 Princeton he one day listened to an address on for- 
 eign missions by Hon. Walter Lowrie, whose broad 
 intelligence and interest in all missionary work is j/ 
 seldom surpassed. The deep interest and vital ques- 
 tion of his own personal fitness and duty presented 
 
 itself so strongly to John Nevius that in 1853 he de- 
 
 cided to go as a missionary. In April of that year \\ 
 he sent his application to the Presbyterian Board// 
 of Foreign Missions. His early decision was never 
 regretted. Devotion to duty was paramount 
 throughout his life. 
 
 On June 15, 1853, he was married to Helen Coan, 
 and three months later they boarded the Bombay 
 for Ningpo, China. Heroically the young wife and 
 her husband ventured upon the perils of that long, 
 stormy six-months' ocean voyage in the old, unsea- 
 worthy East Indian trading vessel. Hours of read- 
 ing and music compensated for the hours of discom- 
 fort and seasickness; their strength and courage 
 overpowered the dangers and storms ; their love and 
 happiness conquered all misgivings and doubts. 
 After many weeks they landed at Ningpo, that "City 
 of the Peaceful Wave." This city, with its three 
 
202 Pioneer Missionaries 
 
 hundred thousand souls, proved the best of training 
 schools for Dr. Nevius. 
 
 No time was allowed to waste. He at once began 
 to study the language — classed with those which are 
 most difficult in the world — and at the end of nine 
 months he had acquired sufficient proficiencx_to_be 
 able to engage in chapel work. Here at Ningpo he, 
 mastered the Chinese language in its written and 
 spoken forms. In one year he was traveling and 
 preaching. His marvelous progress was due to un- 
 remitting labor, for he devoted himself so exclusively 
 to that one work that it is recorded that for ten years 
 he did not read one book written in English. 
 
 Preaching tours in the country were frequent. 
 Although five ports had been opened to foreign resi- 
 dents, it was many years before they were permitted 
 to go farther than thirty miles into the interior. Lit- 
 tle missionary work in the country had been done pre- 
 vious to this time, and Dr. Nevius was rejoiced when 
 he saw how readily the people responded to kindness. 
 Often he would speak in six or seven places in one 
 day, and with little indication of weariness. 
 
 The superintendence of missionary work, the 
 many preaching services, the daily calls, the study, 
 several Bible classes and a theological class, added to 
 his superintendence of a boys' boarding school, left 
 little time for rest and pleasure. In 1857 Dr. Nevius 
 made an exhaustive study and wrote many valuable 
 articles on the religions and superstitions of China, 
 
John Livingston Nevius 203 
 
 which several years later became incorporated in his 
 book entitled "China and the Chinese." 
 
 The fruits of his work in Ningpo soon became ap- 
 parent. Several families cast away their idols; 
 others, in the face of the most malignant and per- 
 sistent opposition, embraced Christianity. They 
 were frequently disinherited, made outcasts and 
 abused, but they continued in their unfaltering faith 
 and courage. The San Poh station flourished, and 
 later there were two or more churches. At Hang 
 Chow, which is to-day a mission center of vast im- 
 portance. Dr. Nevius would have stationed himself. 
 But political affairs in China had reached a crisis. 
 Rebels had entered the province and all parts of it 
 were in a state of alarm. 
 
 Dr. Nevius and his wife were but settled in their 
 rooms in an old temple here, when they began to 
 receive official letters from the district magistrate to 
 return to Ningpo. Untrue and most absurd stories 
 of the treatment of foreigners were circulated. It 
 was solemnly reported that Dr. Nevius had in se- 
 clusion a regiment of powerful soldiers, and many 
 began to suspect the earnest missionary and his de- 
 voted wife of monstrous crimes. They were hourly 
 exposed to danger and death, and it was considered 
 wisest to return to Ningpo. They were practically 
 driven away. Soon after their departure the city 
 was captured amid scenes of great atrocity and 
 cruelty. 
 
204 Pioneer Missionaries 
 
 A brief time was spent in Japan ; in Kanagawa Dr. 
 Nevius commenced the study of the Japanese lan- 
 guage. While here he was studiously engaged in the 
 study of Chinese classics and in writing a manual 
 for the native preachers, called "The Disciples' 
 Guide." 
 
 In May, 1861, Dr. Nevius and his wife started for 
 their new home and work in Shantung. With what 
 wonder would those brave earlier pioneers, Dr. Ned- 
 hurst and Mr. Stevens, have now looked upon Dr. 
 Nevius, who, with his colleagues, began establishing 
 churches the length and breadth of that peninsula ! 
 
 Here, at Shantung, was the principal scene of the 
 life-work of Dr. Nevius, and here his later years 
 were spent among its hardy thirty million souls. 
 
 Already Dr. Nevius had some knowledge of Man- 
 darin, the court dialect, which is most widely spoken 
 throughout the northern provinces. At once he be- 
 gan preaching, teaching and winning the hearts of 
 the people in this province, where, two thousand 
 years ago, the great Confucius was born and died. 
 
 They were for a time in Tung Chow, on the north- 
 ern shore of the Shantung promontory. In 1862 the 
 cholera raged frightfully among the natives at Tung 
 Chow. In the absence of a physician, Dr. Nevius and 
 his wife prepared great quantities of cholera medi- 
 cine and freely dispensed it to all who would accept 
 it. Hundreds of lives were saved by these faithful 
 benefactors. 
 
John Livingston Nevius 205 
 
 Mrs. Nevius aided her husband by establishing a 
 boarding school for girls. In 1863 two of Mrs. Ne- 
 vius' boarding-school pupils, with some others, were 
 received by baptism into the church. The natives 
 were becoming startled to see so many of their 
 friends embracing the new religion. Soon grave and 
 alarming reports were circulating throughout the 
 place. These reports declared that Dr. Nevius and 
 his wife possessed some charm or power over all who 
 came within their influence. Some asserted it to be 
 the "evil eye" ; others pronounced it a sort of witch- 
 craft ; while others averred that a potion was stirred 
 into the tea which Mrs. Nevius often served to their 
 friends. A few tried to convince others that this 
 missionary and his wife poured a magic potion into 
 their wells and mixed it into the flour used by the 
 city bakers. Forthwith several natives arose, offer- 
 ing to clean out wells, and when their work was ac- 
 complished they craftily and shrewdly held up be- 
 fore the well owner a small red bag containing pow- 
 der. 
 
 Many of the natives believed the object of Mrs. 
 Nevius' school was to collect as many girls as pos- 
 sible, then send them off in a great steamer to a 
 foreign land, where their bodies would be boiled and 
 an oil extracted. And this oil was used in the prep- 
 aration of the mysterious potion which Dr. Nevius 
 and his wife were using! Excitement prevailed. 
 Doubts and suspicions arose. Threats were even 
 
2o6 Pioneer Missionaries 
 
 made. Under such trying circumstances as these 
 and others of a similar character, the missionary's 
 diligent, faithful work went on. After a time the 
 excitement abated. 
 
 In 1868, after a six months' visit in England, Dr. 
 Nevius was again in China pursuing his work as be- 
 fore, but with this change, that many who were his 
 old students were now being ordained for the work 
 of the ministry. Dr. Nevius was greatly interested 
 in the progress of his theological students. Through- 
 out his work in China one of his great aims was_Jo^ 
 establish a theological seminary in China. He 
 wished to train the natives for the ministry, for he 
 knew such work must eventually be performed by 
 them. He also presented the advisability of the 
 establishment of a Synod. This he accomplished, 
 and the first Synod of China was held at Shanghai 
 in the autumn of 1870. 
 
 In the fall of 1871 Dr. Nevius and his wife re- 
 moved to Cheefoo, and here it was that Dr. Nevius 
 built his pretty home, the "Nan Lou," superintend- 
 ing the work to the minutest detail, and many times 
 at this pretty residence were entertained acquaint- 
 ances from home, foreign guests and Chinese vis- 
 itors. Here there were hours of music, singing, 
 story-telling, as well as hours filled with study and 
 discussions of vital questions pertaining to China's 
 temporal and spiritual condition. Everywhere, 
 whether on the American platform before hundreds 
 
John Livingston Nevius 207 
 
 of enthusiastic listeners or in his quiet room in China, 
 Dr. Nevius gave full credit to the Chinese for their 
 good qualities. He accorded them the highest praise 
 when possible. He was in full sympathy with them. 
 He loved them. 
 
 In the spring of 1873 Dr. Nevius started on a long 
 tour of about six hundred miles — a busy, weary 
 country tour — yet the rough life agreed with him. 
 Many a day, with his guide, he walked between 
 thirty and forty miles. Few men could eat a coarse 
 supper in rooms dense with smoke and then sleep 
 sweetly and soundly in shed-like structures filled 
 with dust and rubbish, where men sat talking, laugh- 
 ing, brawling, where doors were slamming, and 
 where, in the yard, donkeys were braying and fight- 
 ing. Yet Dr. Nevius could sleep through this and 
 pursue his journey next day with renewed vigor. 
 
 These long country tours brought varying results 
 to the devoted worker — results which only a mis- 
 sionary can understand. On one tour he would be 
 rejoiced to see the churches growing and extending 
 their influence under the care and leadership of their 
 native pastors. Again, on another tour he would 
 constantly meet with disappointment and discour- 
 agement. As these long tours extended over a coun- 
 try three hundred and thirty miles long, which num- 
 bered a population of five millions, it is marvelous 
 that Dr. Nevius did not return to his home more 
 greatly fatigued, since his field for work was new 
 
2o8 Pioneer Missionaries 
 
 and little had previously been done in this part of 
 the country selected by him. 
 
 Dr. Nevius was each year more and more rejoiced 
 to see the gradual but sure breaking down of a long 
 established precedent. He earnestly believed that 
 the great empire of China was destined to make 
 rapid strides and many changes, and that she would 
 eventually follow Japan in adopting foreign ideas. 
 He esteemed it a "God-given opportunity to cast into 
 that huge lump of humanity the leaven of Christian- 
 ity." While the harvest was small, while many hesi- 
 tated on account of opposition and banishment, the 
 outlook was encouraging. 
 
 In 1877; came the terrible famine in Shantung. 
 At this time Dr. Nevius assiduously devoted his tinie 
 to saving lives and relieving the suffering ones in the 
 widespread famine district. 
 
 Nearly half of those people living in the famine 
 district were surviving from day to day upon the 
 buds and roots of trees. Good land was offered for 
 sale by the famishing population for one-half of its 
 value. Tottering skeletons were seen feebly sweep- 
 ing up the grass seed to eat it. Many offered their 
 wives and children for the price of a few days' allow- 
 ance of food. Little girls from six to seven years of 
 age were sold by starving parents for a sum of 
 money less than two dollars. Girls from ten to 
 twelve were offered for four dollars. Men sold their 
 clothing, and naked forms were seen carrying the 
 
John Livingston Nevius 209 
 
 boards of their own houses several miles, where they 
 would receive fifty cents for the building material. 
 The inhabitants were content to live in caves. East 
 of Ching-chow were four underground pits, where 
 hundreds of starving souls took refuge, breathed the 
 fetid air, and here scores were dying daily. 
 
 Into such a frightful famine-swept district came 
 Dr. Nevius. He took up his quarters at Kao-yai, 
 and from this point as a distributing center his great 
 work was done. Plans for a relief corps and for 
 raising funds abroad were adopted. He was the one 
 man, fearless and faithful, to organize and to exe- 
 cute. 
 
 The donations came in, and through representa- 
 tives the little sums were distributed to the starving 
 people. Famine refugees swarmed into Kao-yai and 
 other towns. The awful distress on every hand was 
 at length somewhat lessened, but still over the rough 
 mountain paths came the starving ones, hoping to 
 reach a place of sustenance, begging aid and dying 
 by the way. Many wandered as far as Chefoo, 
 and here Mrs. Nevius cooked corn cakes and dis- 
 tributed them to the long procession which came 
 day after day — one day numbering nine hundred 
 persons. 
 
 Dr. Nevius was at the same time sending forth 
 help in every possible way. Thousands of dollars 
 were received and justly distributed by him. He 
 aided over thirty-two thousand people, and sent rep- 
 
2 I o Pioneer Missionaries 
 
 resentatives with help into nearly four hundred little 
 villages. At last the wheat and silk crops gave par- 
 tial relief. 
 
 By this one great act of Dr. Nevius many were 
 led to believe in Christianity and investigate its 
 truth. During this trying period he had been pre- 
 served, almost miraculously at times, from violence 
 and danger. Never before had there been such a 
 tax upon the nerve and strength of this leader, whose 
 strong body, well-trained intellect, sound judgment 
 and firm will were so needed at this time, and were 
 again brought into requisition in 1889, when a sec- 
 ond time he relieved the famine-stricken people in a 
 similar manner. 
 
 Meanwhile he _was. speaking in the open courts or 
 streets, distributing books, visiting native churcHesr 
 examining applicants, baptizing converts or listening 
 attentively to inquirers. The doctor was usually oc- 
 cupied in reading, singing, reciting or study on these 
 tours. 
 
 Two good barrow men, with one to help pull, 
 could, on a good road, take the load of four hundred 
 pounds forty miles between sunrise and darkness. 
 Wonderful was their muscular power and endur- 
 ance, for they would often travel five miles before 
 resting, and over roads rough and hilly they would 
 travel faster than a horse could walk. Often the 
 roads were almost impassable, but through rain and 
 
John Livingston Nevius 211 
 
 mud, wind, storm and mire, through gales and sleet 
 they trudged onward. Over hill and down dale, ford- 
 ing swollen streams in the face of biting winds and 
 blinding storms, a brave heart urged them forward. 
 And the brave heart of the missionary never quailed, 
 even though the shelter offered was but a mud house, 
 with earth for the floor and the cracks and holes in 
 the wall admitted the night storms. Thousands of 
 miles like this Dr. Nevius traveled. Well might his 
 heart keep brave when he learned that fifty souls 
 were waiting for baptism, when he was informed of 
 how the good work was spreading, how God was set- 
 ting his seal of approval by bringing these precious 
 souls to light. 
 
 In i882^etwegn two and three hundred were bap- 
 tized in the country stations. The work, while en- 
 couraging and wonderfully progressing, brought its 
 arduous tasks. Cases of discipline awaited him; 
 many professed Christians had to be suspended from 
 the communion of the Church ; religious persecutions 
 and lawsuits demanded attention, as well as the regu- 
 lar work in training classes, theological classes and 
 lectures. 
 
 In 1887 Dr. Nevius gave up his work in the coun- 
 try stations to competent co-laborers. During his 
 work in China he enjoyed several trips, including 
 several months spent in the Holy Land, Japan, 
 Europe, and many visits to his loved home scenes in 
 
212 Pioneer Missionaries 
 
 America, and everywhere he spoke with fervency 
 and earnestness of the work in China, in which his 
 heart was engaged. 
 
 In 1893, when planning for work one October 
 
 morning, he was quietly and suddenly called to 
 
 higher labors in his eternal home. In a quiet Chinese 
 
 chapel his burial service was conducted, and a simple 
 
 1 monument in the cemetery at Chefoo marks the rest- 
 
 / ing place of this ''faithful, loving, devoted mission- 
 
 ( ary," who for forty years was a missionary to the 
 
 Chinese. 
 

 ^Br 
 
 s 
 
 L 
 
 • '"mi- ''■■tfll^^^^^^ll 
 
 
 JOHN EXERKIT CI.Ol'I'.H 
 
JOHN EVERETT CLOUGH, D.D. 
 
 BORN JULY l6, 1836. 
 
 In 1836 the first missionary of the American Bap- 
 tist Missionary Union was sent to Telugu Mission, 
 and in the same year, July 16, a boy was born near 
 Frewsburg, in Chautauqua County, New York, who 
 went out twenty-eight years later to give his life to 
 the work of that mission. John Everett Clough was 
 to render special service, and God prepared him for 
 it. At the very outset he was given by inheritance 
 the instincts of the pioneer. To settle in a new coun- 
 try and to go forward in the face of obstacles came 
 to him naturally. One grandfather served seven 
 years under Washington; the other grandfather, 
 about the year 1790, cut his way four miles through 
 the forests of Pennsylvania and bought the site of 
 what is now the village of Fairview. Of Welsh- 
 Puritan descent on his father's side, of Scotch-Eng- 
 lish descent on his mother's side, a typical Yankee, 
 he inherited the practical ability of his race, mingled 
 with Puritan faith and Scotch piety — a. goodly her- 
 itage. 
 
 His father was a wealthy man when he was born, 
 but by a deed of friendship he lost his property at a 
 stroke, and the son grew up in the hard, but clean. 
 
2 14 Pioneer Missionaries 
 
 poverty of a rudimentary civilization in the new 
 States of Illinois and Iowa. Thrift ultimately pre- 
 vailed, and in 1853 the family, consisting of five sons 
 and two daughters, owned a farm at Strawberry 
 Point, Iowa, comprising sixteen hundred acres. But 
 meantime the future missionary had learned in the 
 school of poverty, and many a time he has said to the 
 destitute Pariah in India : "You can't tell me any- 
 thing about poverty!" It made a strong bond of 
 sympathy. 
 
 When he was seventeen years old, young Clough 
 was invited by a party of United States surveyors to 
 go with them as chain and hatchet carrier into south- 
 ern Minnesota. He went, and with his quick percep- 
 tion of what was wanted, he used the following win- 
 ter vacation for the study of surveying, algebra and 
 trigonometry. When spring came and the survey- 
 ing party again started out, the compass was put into 
 his hands. The third and fourth years he was sworn 
 in as United States deputy surveyor, and was sent 
 by his chief with a party of fifteen men under him 
 to complete a contract for the government. Not yet 
 twenty years old, he went with his men over the wild 
 prairies of Minnesota in the days when Minneapolis 
 was a mere village. Courage and self-reliance grew 
 apace up there in God's broad country, for God 
 wanted a man for his work in India whose methods 
 would have the element of fearlessness in them, lest 
 he be afraid of a mass movement toward Christian- 
 
John Everett Clough 215 
 
 ity. And the certificate as United States Deputy 
 Surveyor was respected by the Indian Government 
 vv^hen he appHed for engineering contracts in behalf 
 of thousands in the days of famine. 
 
 With money enough invested for a five years' 
 course of study, he asked his surveying chief, in the 
 fall of 1857, for the best school in Iowa, for he 
 wanted to be one of the wealthiest lawyers in the 
 State by the time he was forty. He was directed to 
 Burlington College, and here he became poor in 
 spirit, and the crisis of 1858 made him poor in 
 pocket. His ambitious plans were forgotten, and as 
 a humble follower of Jesus he went out, a Baptist 
 missionary, to that forlorn hope — the Telugu Mis- 
 sion. 
 
 Until he went to Burlington, religious influences 
 had been strangely lacking in his life. There was no 
 family altar in his home, no Sunday-school for him 
 out on the prairies of Illinois and Iowa, no church in 
 the wilds of Minnesota. But at Burlington he found 
 professors and students who were earnest Chris- 
 tians. His room-mate, A. D. McMichael, announced 
 at the outset his intention of reading the Bible and 
 praying before retiring at night. Clough said, "I 
 guess I can stand it, if you can." At first he con- 
 tinued his studies while McMichael prayed; then he 
 closed his books and listened, for his room-mate was 
 praying for him. When finally he too knelt, Mc- 
 Michael went to Pastor G. J. Johnson: "I think 
 
2i6 Pioneer Missionaries 
 
 Clough is not far from the kingdom ; he kneels with 
 me in prayer." Half an hour later his pastor knocked 
 at his door and found him over his Bible, anxious 
 to know the way. With the prompt decision which 
 has been one of his marked characteristics all 
 through life, he took for himself the salvation that is 
 in Christ Jesus, and was baptized February il, 
 1858. 
 
 During the same year Dr. S. M. Osgood, returned 
 missionary from Burmah, came to Burlington, and 
 after a public appeal for workers, visited Mr. Clough 
 in his room. He kept it to himself, but in mind he 
 thenceforth felt committed to become a missionary. 
 On account of the Civil War, Burlington College was 
 practically closed for a time. Mr. Clough therefore 
 graduated at the Upper Iowa University. In 1862 he 
 was married to Miss Harriet Sunderland. For a 
 year they together taught the graded public school 
 at Colesburg, Iowa. But his heart was set on other 
 work. He became colporter in eastern Iowa, under 
 the American Baptist Publication Society, and for a 
 year he was zealous in the house-to-house visiting, 
 which proved to be excellent training for later village 
 itineracy in India. Then came the call to go with 
 Rev. L. Jewett to work among the seventeen mil- 
 lions of Telugus in Southern India. With his wife 
 and a son one and a half years old, he sailed in 1864, 
 going around the Cape of Good Hope. 
 
 The mission to which Mr. and Mrs. Clough were 
 
John Everett Clough 217 
 
 appointed was known as the "Lone Star Mission," 
 because, with its one station at Nellore, it was a 
 "Lone Star" in the firmament of missions. There 
 had been thirty years of almost fruitless toil. 
 Twice the Board in Boston talked of giving up this 
 barren field. But the pioneers of the mission, Day 
 and Jewett and their wives, held on. They labored 
 and they prayed. They prophesied that "God has 
 a great people among the Telugus." While the mis- 
 sionary for Ongole was yet a surveyor on the prai- 
 ries of Minnesota, Dr. and Mrs. Jewett and three 
 of their native helpers knelt one morning at sunrise 
 on a hill overlooking Ongole and prayed for a man 
 to bring the Gospel to this dark place, where few as 
 yet had ever heard the name of Christ. Twelve 
 years later the man for Ongole began his work, and 
 in the sight of "Prayer Meeting Hill" thousands 
 were baptized in the years that followed. 
 
 It was not a matter of mere chance that the On- 
 gole mission became a Pariah mission. Mr. and 
 Mrs. Clough passed a crucial test at the very outset, 
 and probably that whole mass movement lay in the 
 balance. They had friends among the Brahmans, 
 whom they hoped to win for Christ. But when, one 
 day, a company of Madigas came and asked for Bap- 
 tism, the Brahmans intimated that if these were re- 
 ceived they must withdraw. 
 
 In their perplexity the missionaries opened their 
 Bibles at random, and their eyes fell on the verse: 
 
21 8 Pioneer Missionaries 
 
 "For ye see your calling, brethren, how that not 
 many wise men after the flesh, not many mighty, not 
 many are called noble ; but God has chosen the fool- 
 ish things of the world to confound the wise" 
 ( I Cor. I : 26-27). Those words seemed to settle the 
 problem before them. They feared to turn away 
 those Madigas. lest they turn away the Christ. The 
 Pariahs were baptized and the Brahmans withdrew. 
 The die was cast. Henceforth it was true of the On- 
 gole mission: "To the poor the Gospel is preached." 
 The first ten years at Ongole, a town of about 
 ten thousand inhabitants, one hundred and eighty 
 miles north of Madras, were years of blessed seed- 
 sowing. The work was almost wholly among the 
 Madigas, one of the aboriginal tribes of Southern 
 India. Leather-workers by trade, their very occu- 
 pation is abhorrent to the caste people, who would 
 never kill a living thing. Poor, despised, ignorant, 
 they were coming in increasing numbers. Mrs. 
 Clough gathered children into her school at head- 
 quarters, but also the men and women of zeal, who 
 must learn to read their Bibles before they could go 
 out to teach or preach. There was steady growth. 
 In 1876 the converts numbered three thousand two 
 hundred and sixty-nine, and this increase would 
 have continued at a rate sufficiently rapid for the re- 
 sources of the mission. But the famine of 1876-78 
 came and wrought a crisis. It ushered in as a catas- 
 trophe what would otherwise have been the result 
 
John Everett Clough 219 
 
 of normal growth — ten thousand were baptized in 
 one year, and an overwhehiiing responsibiHty was 
 laid upon the mission. 
 
 Seldom in modern times has there been a famine 
 in India with so much loss of life. It lasted nearly 
 three years. In order to provide food for the starv- 
 ing of his district, Mr. Clough took a contract from 
 the Indian Government for digging three miles of 
 the Buckingham Canal, undertaken between Madras 
 and Bezwada, about two hundred and fifty miles, as 
 Famine Relief Work. He had a village of palm-leaf 
 huts built and wells dug, and to this camp at Razu- 
 pallem he invited all who could come and work. 
 There were three thousand there all the time, many 
 coming and going. The sick were brought on lit- 
 ters ; many who walked from villages afar off grew 
 exhausted and lay down on the road to die. His 
 staff of preachers, thirty in number, were his over- 
 seers. Each was responsible for a company of one 
 hundred diggers, and soon became acquainted with 
 them. If any sat down for a short rest, the preacher 
 joined them and heard of the scattered families and 
 those who had died. The fear of starvation and 
 cholera was in the hearts of all. Never were those 
 words, "Come unto me all ye that labor and are 
 heavy laden," and others like them, more in place. 
 They sank into the minds of the listeners not only 
 as balm, but as seed for future harvest. 
 
 While the famine lasted none were baptized. 
 
220 Pioneer Missionaries 
 
 Hundreds came, but were told to wait. The preach- 
 ers, going about on their fields, saw that whole vil- 
 lages were ready. They were a remarkable group 
 of men, though of very meager education. Some 
 had the gift of the evangelist, others were pastors, 
 some developed ability under stress of circumstances, 
 but a spirit of service for Christ was abroad among 
 them and carried them forward. In June, 1878, Mr. 
 Clough wrote to them to come to Vellumpilly, ten 
 miles north of Ongole, that they might reorganize 
 for work, but to leave the converts behind. When 
 he arrived there, however, he found a multitude 
 waiting for him. He mounted a wall to look into 
 their faces, and told them he had no more money to 
 give them, and asked them to go home. They cried : 
 "We do not want help. By the blisters on our hands 
 we can prove to you that we have worked and will 
 continue to work. If the next crop fail, we shall die. 
 We want to die as Christians. Baptize us, there- 
 fore!" He dared not refuse longer to receive them 
 into the Church of Christ. 
 
 Inquiry meetings on a large scale were now held 
 in a tamarind grove near by. Each preacher gath- 
 ered the converts from his special field together, and 
 with the heads of households to assist hmi, he con- 
 ducted his examination. Searching questions were 
 asked, and many were sent away. On the first day, 
 July 2, 1878, a beginning was made — 614 were bap- 
 tized ; on the next day 2,222 followed ; on the third 
 
John Everett Clough 221 
 
 day there were 700 more — making 3,536 in three 
 days. The multitude gathered on the bank of 
 the Gundlacumma River, where the water at this 
 season of the year is fairly deep. The six ordained 
 preachers took turns, two officiating at a time. The 
 names of the candidates were read. Without delay 
 and without confusion one followed the other. As 
 one preacher pronounced the formula : "I baptize 
 thee in the name of the Father, the Son, and the Holy 
 Ghost," the other preacher had a candidate before 
 him, ready again to speak those words and to bap- 
 tize him likewise. And thus it was not difficult to 
 immerse 2,222 in one day. Mr. Clough did not bap- 
 tize any during those days. He stood on the bank, 
 overlooking the scene, helping and directing. Be- 
 fore the year was over 9,606 members had been 
 added to the Church at Ongole, making a total mem- 
 bership of 13,000. 
 
 And this ingathering continued. The Madiga 
 community was shaken to the foundations; the old 
 gods were forsaken and evil customs put aside. In 
 every case the individual had to give an account of 
 his faith in Christ, but after that the gregarious char- 
 acter of a tribal movement had its effect. Fam- 
 ilies came; villages came. The movement extended 
 over seven thousand square miles, and the country 
 became dotted with hundreds of Madiga Christian 
 hamlets. In 1883 Dr. Clough had a membership of 
 twenty-one thousand in his mission, and the nominal 
 
222 Pioneer Missionaries 
 
 adherents counted from four to five times that num- 
 ber. The burdens and responsibilities of those years 
 were exceedingly heavy, but his physical endurance 
 kept pace, and he had reason to be thankful that he 
 was of a hardy race of American pioneers, reared 
 to manhood in the pure air of God's unsettled coun- 
 try. He might have continued at the head, keeping 
 his great flock together, with Ongole as head- 
 quarters and men working under his direction. But 
 this method did not insure the stability of the work. 
 Moreover, an organization of this kind would have 
 been un-Baptistic, resembling a bishopric. Dr. 
 Clough loved his people when he gathered them in 
 by the thousand, but perhaps he never loved them 
 better than when he set off portion after portion of 
 his great field. In 1883 the four Taluks — small 
 countries — lying farthest from Ongole were made 
 separate mission fields, under new missionaries. In 
 1893 the proportions had again become unwieldy, 
 and again four Taluks were cut off. This time Dr. 
 Clough kept only about one Taluk besides the one in 
 which Ongole is situated. When he passed his be- 
 loved Kanigivi Taluk, with four thousand Chris- 
 tians and a staff of preachers who were his choice 
 fellow-workers, over to a younger man, he said to 
 him before a great congregation : "I give you the 
 apple of my eye. Take care of that field." Thus the 
 territory once occupied by one missionary is now 
 superintended from nine mission stations, with a 
 
John Everett Clough 223 
 
 membership of fifty thoi^and, and many more if the 
 adherents were counted. 
 
 Dr. Clough visited America three times. The first 
 time, in 1873, he collected an endowment of $50,000 
 for a theological seminary among the Telugus, 
 which has done excellent work. The second time, 
 in 1883, he secured $10,000 to erect an adequate 
 building for the high school in Ongole, and $15,000 
 for mission houses in Madras and Ongole. The 
 third time, in 1890, he called for twenty-five men for 
 the Telugus and collected $50,000 to send them out, 
 build houses for them and establish new mission sta- 
 tions. He claimed that the time had come when the 
 high school at Ongole should be raised to the grade 
 of a college, and collected $50,000 for an endow- 
 ment, thus bringing a college education within reach 
 of Telugu lads. In 1893 his wife died, greatly be- 
 loved among the Telugus, having two sons and three 
 daughters. Two of her daughters married mission- 
 aries, and are at work in Ongole and Madras. Dr. 
 Clough married again, in 1894, Miss Emma Raus- 
 chenbusch, who had previously been a worker in the 
 mission. Famines have of late visited India, and 
 twice he took contracts, under government, to furnish 
 relief for the thousands of the starving. Nor have 
 the ingatherings ceased. In January, 1901, he bap- 
 tized more than fifteen hundred men and women, 
 and many more, he knew, were waiting for the ordi- 
 nance out in the villages. 
 
224 Pioneer Missionaries 
 
 While in the midst of this ingathering in camp, 
 twenty miles from home, he fell and broke his thigh. 
 For weeks he lay at death's door, and when finally 
 he was compelled to start on his journey to America 
 on a stretcher, the native Christians began to come 
 to Ongole in order to see him once more. Word was 
 sent out not to come; if they loved him to stay away. 
 About two thousand came, nevertheless. It took 
 three missionaries to manage the crowd. They 
 promised to be silent if he could be brought on the 
 veranda to say salaam to them. They kept their 
 promise, and when later he was carried to the rail- 
 way station on his cot, they took off their sandals 
 and followed silently through the still, starlit night. 
 They and he are waiting and praying for the day 
 when he will have recovered and he can return to 
 them. 
 
REV. JAMES HUDSON TAYLOR 
 
 BORN MAY 21, 1832. 
 
 Few records of consecration to the evangelization 
 of the world have shown such phenomenal results as 
 those of the China Inland Mission. Its origin, for- 
 mation, extension and success are to be largely at- 
 tributed to the constant and devoted life service of 
 James Hudson Taylor. 
 
 Throughout his boyhood he was surrounded by 
 the most helpful and inspiring of precepts and ex- 
 amples. To the tactful and prayerful guidance of 
 a Christian mother the achievements of his life are 
 largely due. Her love, sympathy and prayer was his 
 guiding star. 
 
 His firm and unchangeable faith in prayer is dated 
 from the time of his remarkable conversion. One 
 day his mother, while eighty miles distant from him, 
 experienced an intense longing for the conversion of 
 her son. She sought the solitude of her room and 
 prayed earnestly for this one object. Her son, at 
 that very hour, was impelled to read a Gospel tract 
 that presented the truth in so simple and convincing 
 a manner that at that time he decided to become a 
 Christian. Two weeks later, when he learned from 
 
226 Pioneer Missionaries 
 
 his mother of the strange coincidence, the boy felt 
 the force and power of prayer, and throughout his 
 Hfe has been a firm behever in its unfaiHng efificacy. 
 
 After deciding to devote his Hfe to the upHfting 
 of humanity, he became convinced that the needs of 
 Christless China were at that time most urgent. He 
 decided that his work should be in that land, even if 
 it cost him his life, for at that time China was prac- 
 tically closed to foreigners. 
 
 His attention was directed to the inestimable value 
 of medical and surgical study as a wise preparation 
 in connection with his work of preaching the Gospel. 
 He accordingly studied medicine at Hull, and later 
 at the London Hospital. Every opportunity for 
 thoroughly fitting himself for future work was em- 
 braced. He learned of and alleviated poor families 
 in distress and suffering ones among the lowest 
 classes. He, in anticipation of possible famine in 
 China, decided to live with the greatest economy ; so 
 we see the young man daily walking eight and nine 
 miles to the hospital after his usual frugal breakfast 
 of brown bread and water ; a lunch of two or three 
 apples and a supper composed of the remainder of 
 his two-penny loaf of brown bread with water com- 
 pleted his daily bill of fare. ' - 
 
 In 1853 he was sent to China by the Chinese Evan- 
 gelization Society. He knew, on that September 
 morning, that he was sailing for a land far from 
 human aid, and he fully realized that he would be 
 
James Hudson Taylor 227 
 
 compelled to place entire dependence upon God for 
 daily protection, daily guidance, and even daily 
 bread. 
 
 Weeks followed, bringing equinoctial gales, tem- 
 pests, calms, perils and imminent danger. At one time 
 it seemed miraculous that their ship was not wrecked 
 upon the coast of New Guinea. Had this occurred, 
 they would have fallen into the hands of cannibals, 
 who were distinctly seen running up and down on 
 the sands of the coast, eagerly lighting fires, pre- 
 paratory to seizing their prey, who were helplessly 
 becalmed and drifting surely toward the reefs close 
 by. Again an answer came to Mr. Taylor's earnest 
 prayers, and brought safety ; for a breeze — most un- 
 usual at that hour of the day — arose and bore them 
 speedily away from the dangerous reefs which were 
 in such close and threatening proximity. 
 
 At last, after a six months' voyage, Mr. Taylor 
 reached Shanghai, and here, in 1854, he began study- 
 ing the language and daily ministering to the people. 
 A band of rebels in the city and the Imperial army 
 of fifty thousand were a constant source of danger to 
 Mr. Taylor. He was informed it would be certain 
 death to pursue any journeys inland, as he had 
 planned. 
 
 Narrow and almost miraculous were his escapes. 
 Coolies with whom he was one day talking were 
 shot, but Mr. Taylor was unhurt; again, when en- 
 gaged in conversation with a friend, a ball passed 
 
228 Pioneer Missionaries 
 
 between them, leaving them uninjured. Skirmishes, 
 horrors and atrocities were continually perpetrated, 
 and many days brought misery, hunger, isolation 
 and discouragement. 
 
 After a little time he adopted the native costume 
 and attempted short journeys inland. Often the of- 
 ficials threatened the lives of Mr. Taylor and his 
 companions. Disorderly crowds and riotous mobs 
 about them were no unusual occurrence, and once 
 when Mr. Taylor and the Rev. J. S. Burdon at- 
 tempted to enter T'ung-chau, against persuasions 
 and warnings, they were brutally seized by the na- 
 tive soldiers, who pitilessly hurried them through 
 street after street, dragging, driving them on, and at 
 times knocking them about in a most inhuman man- 
 ner, until they nearly fell from exhaustion and faint- 
 ness. They were taken before the chief magistrate, 
 who, fortunately, treated them with courtesy, lis- 
 tened to their story, received their New Testaments 
 and tracts, and ordered that they should be unmo- 
 lested while distributing their literature in the city 
 and that they should depart in peace. This deliver- 
 ance was a supreme joy and encouragement to the 
 faithful laborers and a direct answer to Mr. Taylor's 
 prayer, that such a work as they were thus enabled 
 to do in the city should result. 
 
 Later, with Rev. William Burns, of the English 
 Presbyterian Mission, he journeyed, evangelizing 
 cities and towns. Living in their boats, they fol- 
 
James Hudson Taylor 229 
 
 lowed the course of the streams, preaching and dis- 
 tributing their books at the many settlements. Be- 
 fore they left some towns many of the inhabitants 
 expressed a desire to embrace the Christian religion, 
 and these expressions, coming from a people who 
 lived in wild, lawless sections, were most encourag- 
 ing. 
 
 In March, 1856, Mr. Taylor began his work in 
 Swatow, a busy and populous city on the coast. 
 Visits to the perishing humanity in the adjacent dis- 
 tricts were commenced, but the constant intrigues, 
 barbarous seizures and the universal contempt appar- 
 ent rendered his labors here almost as impossible as 
 they were imprudent. Only God's special protection 
 saved his earnest-hearted laborers. 
 
 While at Swatow the local mandarin was danger- 
 ously ill. Native physicians were not able to relieve 
 his sufferings; and as he had heard of Mr. Taylor's 
 wonderful benefits to the sick, he was summoned. 
 The medicines administered proved efficacious. The 
 patient recovered, and his gratitude led him to secure 
 buildings for a hospital and dispensary. When Mr. 
 Taylor returned to Shanghai for his medicines and 
 surgical instruments, he found that they had all been 
 burned. 
 
 Greatly disappointed in this severe loss, he packed 
 his possessions and, with his servants and coolies, he 
 started for Ningpo, trusting he could there obtain a 
 supply of medicines and apparatus of a missionary 
 
230 
 
 Pioneer Missionaries 
 
 friend. Slowly he traveled through the densely pop- 
 ulated districts, addressing the people and distribut- 
 ing religious literature. On this journey he was 
 robbed of his goods and of everything which he pos- 
 sessed but a little money. Weary and footsore, hun- 
 gry and faint, he searched for his missing servant 
 and coolies, now sleeping at a temple entrance with 
 a stone projection for a pillow ; again dispirited and 
 exhausted, he spent the night in an old boat. At last 
 he was given passage on a boat and returned to 
 Shanghai. 
 
 In 1856 hostilities increased. China's struggle 
 with foreign nations greatly retarded all missionary 
 work, but again this earnest worker started for 
 Ningpo, one of the oldest and most influential cities 
 on the Chinese coast. Again he spoke to the multi- 
 tudes from the thronged river banks; and soon 
 among Ningpo's four hundred thousand souls Mr. 
 Taylor settled. Daily he ministered unto the needs 
 of the suffering and starving ones about him. Here 
 he established a church, and one good object after an- 
 other received his prayerful and diligent attention. 
 
 The bombardment of Canton by the British, in 
 1857, was a time of anxiety and horror. The teach- 
 ers and the missionaries in Ningpo were in especial 
 danger, and their preservation seemed effected by 
 the direct agency of a divine power and almighty 
 protector. Plots were formed to murder the mis- 
 sionaries, but a timely warning being given them of 
 
James Hudson Taylor 231 
 
 the conspiracy, they gathered in a band for prayer. 
 At that very hour a mandarin called upon the chief 
 magistrate, entreating him to withdraw his permis- 
 sion for the massacre of the missionaries, and the 
 attack was prohibited. 
 
 Joyful was the day when Mr. Taylor was privi- 
 leged to listen to the open avowal of a Chinese, and 
 of his profession of faith in Christ. Was it not en- 
 couraging to hear a Chinaman say, "I have found no 
 rest in Confucianism, Buddhism or Taoism, but I 
 do find rest in what I have heard to-night. Hence- 
 forth I am a believer in Jesus." 
 
 Mr. Taylor at length assumed charge of the Mis- 
 sion Hospital at Ningpo, and accepted also the dis- 
 pensary work. Often there were fifty patients in 
 the hospital, besides a large number in the outside 
 department. All the needs of the patients were sup- 
 plied free of charge, and as Mr. Taylor saw the sup- 
 plies diminish gradually until they were nearly ex- 
 hausted, he renewed his earnest prayers for assist- 
 ance to meet the pressing necessity. His faith was 
 as undiminished as were his efforts. At this extrem- 
 ity he received a letter from England that seemed 
 most providentially sent. Enclosed in the letter was 
 a remittance for fifty pounds for special needs. With 
 overflowing and grateful hearts, Mr, Taylor and 
 his assistants blessed their ever-watchful Saviour. 
 When the patients were told of this remarkable cir- 
 cumstance, they felt keenly the insufficiency of their 
 
232 Pioneer Missionaries 
 
 own religion and were deeply convinced of the soul- 
 satisfying power of the Christian religion. This one 
 instance was the means of turning many from their 
 idol worship. In nine months sixteen patients were 
 baptized and over thirty native Christians united 
 with the Church. 
 
 Continual mental and physical strain compelled 
 Mr, Taylor to desist from his arduous and persever- 
 ing labors, and in i860, on account of failing health, 
 he was forced to leave his increasing and promising 
 work and return to England. 
 
 This return to England and his ever-present desire 
 that more young men might engage in his work was 
 the beginning of the formation of the China Inland 
 Mission. Everywhere he made urgent appeals for 
 workers. He longed for people who would return 
 with him and engage in the work. His constant 
 prayer for consecrated laborers who would associate 
 with him for the promotion of the evangelization of 
 those darkened provinces was answered. Five 
 Christians ofifered themselves for work in the un- 
 reached part of China's vast empire. 
 
 About this time Mr. Taylor published a little book 
 called "China's Spiritual Needs and Claims," which 
 was widely circulated. Soon after this he received 
 letters from those desirous of going forth to work. 
 After personal interviews with Mr. Taylor, they en- 
 gaged in study preparatory for that special field of 
 labor. 
 
James Hudson Taylor 233 
 
 In 1865 the China Inland Mission was organized. 
 It had for its object the evangelization of the whole 
 Chinese Empire. In 1866 Mr. Taylor again sailed 
 for China, but this time with a party of sixteen co- 
 workers — volunteers, who bravely undertook the 
 work of the great forward movement. While each 
 person had no guaranteed salary, unsolicited con- 
 tributions from the first met their urgent needs. 
 
 After arriving at Shanghai and announcing their 
 intentions of penetrating into the interior, they were 
 pronounced "mad," for it was deemed an impossibil- 
 ity. As the weeks passed, their determination and 
 willingness to meet even death in the attempt con- 
 quered all opposition. Several of their little party 
 settled in Hang-chau, and others gradually pro- 
 ceeded farther toward the interior in the province of 
 Cheh-kiang. While the work of those first few years 
 was largely one of pioneering and exploration, many 
 little stations were established and churches formed. 
 
 Later, more helpers arrived to strengthen their 
 ranks, and the second decade of their work was 
 marked by establishment and extension. In some 
 provinces every important city and town was visited. 
 Slowly, yet steadily, the work progressed. Dis- 
 pensary work had been begun in Hang-chau, indus- 
 trial classes for women, as well as schools for boys 
 and girls, had been formed, great numbers of books 
 had been distributed, and wherever these earnest and 
 devoted people settled the evangelistic work increased 
 
2 34 Pioneer Missionaries 
 
 with encouraging results. More frequent became 
 those long and perilous missionary journeys that 
 were taken from the centers to the more remote dis- 
 tricts. By the close of 1885 there were 225 mission- 
 aries, 59 churches and a membership of 1,655 native 
 Christians. Surely the Lord was sending a rich re- 
 ward! 
 
 The third decade was mainly one of develop- 
 ment and consolidation. A China council of senior 
 missionaries was formed to superintend the work. 
 Training homes for newly arrived missionaries were 
 established ; books were prepared to more clearly aid 
 the volunteers in their study of the Chinese lan- 
 guage; more schools were organized and more na- 
 tive preachers trained. In an equally remarkable de- 
 gree the medical work was forwarded ; more medical 
 students were fitting themselves for the work; 
 trained nurses were being developed and new hospi- 
 tals were established. 
 
 In 1888 Mr. Taylor made a tour in the United 
 States and Canada. He spoke at Mr. Moody's con- 
 vention at Northfield and at the Niagara confer- 
 ences. As a result of his addresses, many generous 
 contributions were given voluntarily. It was evi- 
 dent that the great work could in one way be pur- 
 sued on this continent, and Toronto was chosen for 
 the headquarters of the American branch. Commit- 
 tees also took up the work in England, Norway, 
 Sweden, Finland and Germany, who sent forth and 
 
James Hudson Taylor 235 
 
 assisted in the support of their own workers. In 
 1890 Mr. Taylor visited Australia, and the Austral- 
 asian branch was formed. 
 
 In 1900 there was a membership of over 800 peo- 
 ple, 774 native assistants, 171 stations, and 8,557 
 communicants, besides scores of adherents. The 
 characteristics and principles of the China Inland 
 Mission have remained almost unchanged since its 
 formation. It is thoroughly evangelical, no debts 
 are contracted, each worker goes forth depending 
 upon the Lord for aid; the mission depends upon 
 spontaneous and free-will offerings, and is interna- 
 tional in spirit. It accepts both ordained and unor- 
 dained laborers, both single and married persons, 
 and seeks to reach places where the Gospel has never 
 been preached. This great work of prayer and faith 
 owes its origin to James Hudson Taylor, and seeks 
 to fulfill the Lord's command to "preach the Gospel 
 to every creature." 
 
CROSBY HOWARD WHEELER, D.D. 
 
 BORN SEPTEMBER 8, 1823. 
 DIED OCTOBER II, 1 896. 
 
 Joel Wheeler was the keeper of the village tavern 
 in the obscure town of Hampden, Me., and, like most 
 tavern keepers in the thirties of the last century, he 
 maintained a public bar for the sale of strong drinks. 
 He was assisted at the bar by his tall and energetic 
 son, Crosby, who quickly learned to mix the differ- 
 ent drinks with great skill, but who never acquired 
 a knowledge of their taste. Joel Wheeler was a 
 shrewd and able man, but he was not a Christian. 
 When young Crosby began to think for himself upon 
 the work he was doing, he declined to have anything 
 more to do with the bar, and his decision had the 
 support of his mother. 
 
 From that village home soon, under the guiding 
 love of his devout Christian mother, came the boy 
 and man whom the Lord sent out into Armenia and 
 Koordistan — then a wild and unknown country — to 
 subdue the land, and whose name is so widely known 
 to-day throughout that country. 
 
 Crosby Wheeler was born in Hampden, Me., Sep- 
 tember 8, 1823, and under the wise direction of his 
 mother and the Rev. Benjamin Tappan, D.D., he 
 
CROSBY H. WHF.F.I.KR 
 
Crosby Howard Wheeler 237 
 
 prepared for Bowdoin College, entering in 1843. 
 Although he was compelled to earn his own way 
 through college, he graduated in 1847. After teach- 
 ing two years in Litchfield, Me., he entered Bangor 
 Theological Seminary in the fall of 1849, completing 
 the course in 1852. He was married to Miss Susan 
 Anna Brookings in December of the year he gradu- 
 ated from the Seminary, and served as pastor in 
 Warren, Me., until 1857, when he and his young 
 wife set out upon a sailing vessel for Armenia as 
 missionaries of the American Board of Commission- 
 ers for Foreign Missions. A part of the cargo of 
 the vessel upon which they sailed consisted of New 
 England rum. 
 
 In 1857, when Mr. Wheeler began his life-work 
 in Turkey, but little was positively understood of the 
 conditions that prevailed in the interior of the coun- 
 try where he expected to be located. Only one mis- 
 sionary had been at work in the region of Harpoot, 
 which lies in a large bend of the upper waters of the 
 Euphrates River, deep in the mountains of Armenia 
 and Koordistan. That part of the country was 
 mostly in the hands and under the control of warlike 
 Koordish beys. Disorder, oppression and misrule 
 characterized the general state of affairs. The cen- 
 tral government at Constantinople had little time or 
 inclination to devote to securing justice for the op- 
 pressed people of Armenia. The one missionary at 
 Harpoot, Mr. Dunmore, who had been there only 
 
238 Pioneer Missionaries 
 
 three years, in writing for reinforcements a little 
 while before Mr. Wheeler sailed, said, "I may be 
 killed in the streets like a dog any day." 
 
 Indications of danger had no deterrent effect upon 
 Mr. Wheeler and his brave wife; peril the rather 
 spurred them on with greater eagerness to respond to 
 the call for help. While waiting for final decision as 
 to a permanent location, Mr. and Mrs. Wheeler pro- 
 ceeded to Trebizond, towards the eastern end of the 
 Black Sea and upon its southern shore, where the 
 study of the Armenian language was at once entered 
 upon with great vigor. At this place were Rev. and 
 Mrs. O. P. Allen, the latter a sister of Mr. Wheeler, 
 who had recently gone out. The first Sabbath after 
 Mr. Wheeler's arrival at Trebizond he assisted at a 
 communion service, using the Armenian language. 
 
 On the last day of July, 1857, these four entered 
 the city of Harpoot, the capital of one of the strong- 
 est and most densely populated interior states or 
 vilayets of the interior of Turkey, and where they 
 all labored, together with Rev. and Mrs. H. N. Bar- 
 num, who joined the station a year or two later, for 
 thirty-nine years. After the Turkish massacres in 
 1895, Dr. and Mrs. Wheeler and Mr. and Mrs. Allen 
 (Dr. Wlieeler and Mrs. Allen being then hopeless in- 
 valids) were forced to return to the homeland, and 
 the circle was broken. 
 
 The people in the Harpoot mission field, which 
 covers an area as large as the two States of Vermont 
 
Crosby Howard Wheeler 239 
 
 and New Hampshire, were mostly Turks, Arme- 
 nians, Syrians and Koords. The Turks and Koords 
 were Mohammedans and the Syrians and Armenians 
 were nominal Christians, members of the old Syrian 
 and Gregorian churches, which had then lost their 
 tone of vital Christianity and were a mere form of 
 worship, without the spirit of godliness. There was 
 little done in any community for the education of 
 boys, and nothing whatever for the girls. The peo- 
 ple there even disputed whether girls were capable 
 of learning to read, the conclusion being that they 
 never could learn, even under most favorable condi- 
 tions. It was a country in which violence, plunder 
 and lawlessness prevailed; a wild, rugged country 
 in every sense of the word, and the new missionaries 
 had come to subdue and possess the land. 
 
 Dr. Wheeler mastered the Armenian language 
 with unusual speed. He gave himself to the spoken 
 and common tongue of the people, and soon was able 
 to make himself thoroughly understood. He also 
 mingled freely with them, that he might the better 
 know them and their manner of thought and life. 
 While not relaxing in the least his efforts to reach 
 people through preaching, he gave much attention to 
 the sale of primers and leaflets and the opening of 
 schools for the children. He was early convinced 
 that the children must be taught not only evangelical 
 Christianity, but other practical branches as well, in 
 order to develop an evangelical leadership later on. 
 
240 Pioneer Missionaries 
 
 Not long after taking up his residence at Har- 
 poot, Mr. Wheeler sent to the United States and 
 bought a stove for one of the native churches in the 
 field, which worshiped in a building erected by 
 funds from the United States, and listened to a pas- 
 tor who drew his support entirely from the American 
 Board. The stove came, and Dr. Wheeler sent it to 
 the church, paying all transportation charges him- 
 self. In a few days he received from one of the dea- 
 cons of the church to whom the stove was sent a bill 
 for receiving the stove and setting it up. This was 
 too much for Mr. Wheeler, who at once proclaimed 
 the policy that the permanent support of native insti- 
 tutions by funds from abroad is wholly wrong and 
 vicious, declaring that "native pastors must be or- 
 dained over native churches and supported by them, 
 and native churches must be ultimately self-govern- 
 ing and self-perpetuating." To this policy he gave 
 the best thought and effort of his life. Probably no 
 one man has done more to emphasize the importance 
 of this question and to lead to the general acceptance 
 of the policy by all mission boards in all parts of the 
 world than did Mr, Wheeler by the publication of his 
 book, "Ten Years on the Euphrates," published in 
 1868. 
 
 Mr. Wheeler never receded from this position, and 
 under his effort many strong, self-supporting, ag- 
 gressive churches were formed. The terrible polit- 
 ical conditions of the country which paralyzed busi- 
 
Crosby Howard Wheeler 241 
 
 ness, culminating in the massacres of 1895, pre- 
 vented the largest and most successful application of 
 the policy of self-support. But the principle was 
 established, which holds good in all lands and for all 
 time. 
 
 Mr. and Mrs. Wheeler began a school in the base- 
 ment of their hired house during the first year of 
 their residence in Harpoot. There were then no 
 schools worthy the name in all that country, and this 
 one was indeed an object of interest and curiosity to 
 the people. Discussions and controversies arose on 
 every side, and much bitter opposition upon the part 
 of the Gregorian clergy was manifested; but the 
 pupils increased in numbers. 
 
 Girls were also taught, and the storm created by 
 the boys' school was but a zephyr compared to the 
 hurricane which raged about the school for girls. 
 This was a new and even unthinkable proposition to 
 the people of that country, who were sure girls could 
 not learn to read any more than a donkey, and should 
 one perchance master the art, no man would ever 
 marry such a prodigy — and not to marry was the 
 worst affliction that could befall the daughter of any 
 man. 
 
 Without faltering, for thirty-nine years Dr. 
 Wheeler worked for the multiplication of schools 
 and the improvement of their grade. When he was 
 compelled to cease his labors in Turkey and return 
 to this country to die, he was the President of Eu- 
 
242 Pioneer Missionaries 
 
 phrates College, which had grown up under his lead- 
 ership, in which there were over five hundred pupils 
 in all grades, over one hundred of whom were in the 
 collegiate department, and about half of whom were 
 girls. In the city of Harpoot there were over eleven 
 hundred pupils at the time, and in the territory cov- 
 ered by the station nearly five thousand. Christian- 
 ity was taught to all of these pupils. 
 
 Dr. Wheeler had marvelous energy. A de- 
 cision was followed immediately by correspond- 
 ing action. In 1886 he started to put up a 
 new hall for the male department of the col- 
 lege. A Turkish mob drove away his work- 
 men when they began to dig for the foundation. 
 He frightened the mob away and began again, when 
 a squad of police arrived and told him he could not 
 proceed without a permit from the Governor, whose 
 palace was three miles away. With one of the pro- 
 fessors of the college, he mounted a horse and has- 
 tened into the presence of the Governor and asked 
 for the necessary permission. The Governor told 
 him he did not own the land, and therefore could not 
 build until the land was purchased from the govern- 
 ment. Dr. Wheeler asked, ''How much is the land 
 worth?" "Fifty liras" (over $200), replied the 
 Governor. "When I purchase the land will you give 
 me permission to complete my building?" asked Dr. 
 Wheeler. "Certainly I will," was the reply, given in 
 the presence of several leading officers. Dr. Wheeler 
 
Crosby Howard Wheeler 243 
 
 sent the professor out to the market to borrow, in 
 his name, the amount demanded, handed the money 
 to the Governor, and then said : ''Now, according to 
 your promise, I may proceed with my work." "You 
 may," repHed the Governor, and in two hours the 
 corner-stone of the new three-story stone hall was 
 laid with fitting ceremony, and the building was com- 
 pleted in a remarkably short time. 
 
 It was in this building that Dr. and Mrs. Wheeler 
 and the other missionaries, with over two hundred 
 native Christians, took their last stand against the 
 attacking Turks and Koords in the massacres of 
 1895. Here the attack was stayed, and all who were 
 within the college were spared. Mr. Wheeler was 
 carried to this refuge in an invalid chair by some of 
 his students, while his own house was in flames, and 
 there he remained until he came to the United States 
 the following year. 
 
 Dr. Wheeler's versatility was wonderful. He was 
 a preacher of unusual power, swaying the people by 
 the force of his emotion, eloquence and earnestness. 
 It was said that he could make an audience of Ar- 
 menians do anything he wished them to do. In the 
 earlier days of the mission, when there was no little 
 hostility between the Gregorians and the Protestants, 
 Mr. Wheeler was attending service in a Gregorian 
 church which was packed v/ith people. He was in- 
 vited to speak, but when he arose to do so the crowd 
 began to express their displeasure, declaring it was 
 
244 Pioneer Missionaries 
 
 a shame to permit such an one to desecrate their holy 
 church by blaspheming within its walls. After mak- 
 ing several attempts to speak without securing a 
 hearing, he turned and kissed the cross that was just 
 behind him upon a screen. The tumult ceased imme- 
 diately. Mr. Wheeler then told them that the cross 
 was as dear to him as it could possibly be to them, 
 and the way was opened for a long and searching 
 address. 
 
 He was an enthusiastic teacher, a man not sur- 
 passed in pioneer mission work, an organizer of 
 schools, the builder and president of the only college 
 in Eastern Turkey, which is the only higher educa- 
 tional institution for not less than five millions of 
 people. 
 
 Knowing nothing about printing before his ap- 
 pointment as a missionary, he ordered out a printing- 
 press and outfit, and for years, until stopped by the 
 Turkish Government, he did an extensive publishing 
 business, he himself preparing a large variety of 
 text-books in both English and Armenian for the 
 primary and preparatory schools. 
 
 He had received no instruction in architecture 
 and practical building, and yet during his thirty-nine 
 years of missionary experience he planned and 
 erected some thirty different buildings, including 
 dwellings, churches and the large buildings of Eu- 
 phrates College, many of which were destroyed in 
 1895. In all of his building operations he superin- 
 
Crosby Howard Wheeler 245 
 
 tended minute details and made himself familiar 
 with everything. 
 
 His monument is Euphrates College, which grew 
 up under his far-seeing, wise direction. By his own 
 efforts an endowment fund of seventy-five thousand 
 dollars was secured, with money for necessary build-, 
 ings. By his most careful financial management this 
 endowment fund was gradually increased until it 
 now amounts to over eighty thousand dollars. The 
 number of pupils now in the college, including its 
 primary schools, is over one thousand. 
 
 This country boy of Maine has put the stamp 
 of his personality, spiritual earnestness and tire- 
 less energy upon all Eastern Turkey, if not upon 
 the Turkish Empire. He found chaos and dis- 
 order; he left a fairly well-organized Christian 
 school system for both boys and girls, self-support- 
 ing, self-governing, self -propagating Christian 
 churches, a strong Home Missionary society among 
 the native churches for work in Koordistan, and a 
 college that is deeply entrenched in the confidence 
 and affection of all classes, crowded with students 
 and yet unable to meet the demands that come from 
 all sides for teachers in the lower schools. 
 
 Dr. Wheeler's pupils hold positions of influence 
 and trust in Armenia, Egypt, Asia Minor, England 
 and all over the United States. They are pastors, 
 preachers, teachers, editors, lawyers, physicians and 
 business men, who bear in a variety of forms much 
 
246 Pioneer Missionaries 
 
 of that deep influence which Dr. Wheeler always ex- 
 erted over all who came into close relation with him. 
 Few men in two score years are permitted to do a 
 work so broad and permanent in its results as that 
 accomplished by Dr. Crosby Howard Wheeler, 
 whose body lies in the cemetery at Newton Center, 
 Mass., with a granite memorial stone at its head, 
 erected by his Armenian pupils, who asked the privi- 
 lege of thus testifying to their affection for their 
 former teacher and friend. 
 
SAMUEL ROLLINS BROWN, D.D. 
 
 BORN JUNE l6, 1810. 
 DIED JUNE 20, 1880. 
 
 One of the most potent of the influences which 
 resulted in the evolution of China and Japan was 
 secured by the zealous efforts of American pioneer 
 missionaries. None performed a more lasting and 
 greater work than Samuel Rollins Brown. In the 
 three-fold capacity of teacher, missionary and 
 preacher, he inspired China and Japan to take their 
 rightful places among the world's great nations. 
 
 Regarding him as a pioneer in woman's higher 
 education, an early instructor of the deaf and dumb, 
 a pioneer in bringing to America the first Chinese 
 students for education, a missionary, a translator of 
 the New Testament into Japanese, we wonder that 
 one man could accomplish so much. 
 
 He was born at East Windsor, Conn., June i6, 
 1810, thirteen days before the American Board was 
 formed. To its work Mrs. Brown prayed that her 
 child might be consecrated. How fully those prayers 
 were answered ! 
 
 In 18 18 the family moved to Monson, Mass. 
 Here, in this New England hill town, was an acad- 
 
248 Pioneer Missionaries 
 
 emy, which the boy entered. Here, too, was the 
 large Sunday-school, where, in 1824, it was an- 
 nounced that the boy Samuel Brown had obtained 
 next to the highest record, having recited seven hun- 
 dred and fifty Bible verses ! From this Sunday- 
 school went forth seven missionaries. 
 
 After teaching several terms in district schools, 
 and giving to his father his meager earnings, Samuel 
 Brown decided he must enter college. With his 
 father's horse and buggy he drove to Amherst Col- 
 lege. With only sufficient money to keep his horse 
 and with a pocketful of crackers and cheese, he pre- 
 sented himself, was examined and successfully 
 passed ; but alas ! the money was exhausted, and dire 
 necessity compelled him for the time to abandon his 
 plan. 
 
 After a continued period of teaching, a family 
 friend offered assistance if he would enter Yale. Al- 
 most penniless, without suitable clothing and no 
 prospect of financial aid, but with faith, ambition and 
 determination, he started for Yale. As he entered 
 the college halls it mattered little to him if his coat 
 was several sizes too large and cut from one of his 
 father's old ones, or that he had but six and one-half 
 cents in his pocket after defraying his traveling ex- 
 penses. He met college expenses by working in the 
 wood-yard, waiting on tables, ringing college bells 
 and teaching vocal and instrumental music. His de- 
 termination to obtain a college education found a 
 
Samuel Rollins Brown 249 
 
 way to secure it. At his graduation he felt gratified 
 to know that he had a high rank, a diploma, fifty 
 dollars, and a large circle of cultivated, influential 
 friends. 
 
 After teaching, he pursued a course of study at the 
 Theological Seminary in Columbia, S. C, and at 
 Union Theological Seminary, New York. This was 
 followed by the work of teaching in the New York 
 Institute for Deaf and Dumb. 
 
 He had previously offered himself to the Ameri- 
 can Board, stating that he desired to go as a mission- 
 ary to China. The Morrison Education Society's 
 fund was to be devoted to the great cause so valiantly 
 begun, and to him was given the privilege. On Oc- 
 tober 10, 1838, he was married to the friend of his 
 boyhood days. Miss Bartlett, of East Windsor, 
 Conn., and one week later the young couple em- 
 barked for China. After a voyage of one hundred 
 and twenty-five days they arrived in Macao. As 
 foreign women were not then allowed in China, the 
 life of the young wife might have been in danger 
 had not a covered boat conveyed the party to the 
 custom house. Here Mrs. Brown was admitted into 
 the isolated, strict country as "freight." 
 
 Mr. Brown's first work was the study of the 
 Chinese language, and among his earliest efforts was 
 that of establishing a school. His early endeavors 
 were not promising. The Chinese did not wish their 
 sons taught English; they felt convinced that a sel- 
 
250 Pioneer Missionaries 
 
 fish purpose must underlie Mr. Brown's desire to 
 teach them. As they were unable to comprehend 
 such unselfishness, it became difficult to secure pu- 
 pils. Mr. Brown could obtain but six boys, and 
 these only by offering to them board, clothing and 
 tuition free. His pupils acquired English easily. 
 Soon ten boys were daily taught. Moral training 
 and character building were regarded of higher im- 
 portance than intellectual training. 
 
 After the cession of the island of Hong Kong to 
 the British, the Governor of Hong Kong gave a lot 
 for the erection of a school, and Mr. Dent, president 
 of the Morrison Education Society, gave three thou- 
 sand dollars for the edifice. Mr. Brown's school was 
 removed to Hong Kong, November i, 1842. The 
 dormitory accommodated twenty-four boys, who 
 spent half the day in the study of Chinese under na- 
 tive teachers and the other half in studying English 
 under Mr. Brown, who, besides teaching, was pre- 
 paring a new text-book for the Chinese when study- 
 ing English. By degrees Mr. Brown conquered the 
 Chinese suspicions. Pupils who were dishonest, 
 cowardly and ignorant at first soon began to show 
 signs of truthfulness, courage and intelligence. Mr. 
 Brown felt the urgent need of more modern text- 
 books. After preparing a grammar he prepared an 
 elementary class-book on political economy. This 
 was translated into Chinese and published in 1847. 
 
 During this same year Mrs. Brown's health de- 
 
Samuel Rollins Brown 251 
 
 manded a return to America. They brought with 
 them three Chinese boys, the first Chinese brought 
 to the United States for Christian education. These 
 boys made a great sensation in Monson, Mass., 
 where they were taken. 
 
 Mr. Brown's first thought in America was to seek 
 new fields for usefulness. When the Academy at 
 Rome, N. Y., was opened, Mr. Brown was called to 
 become its principal. He accepted, took his three 
 Chinese students with him, and had three hundred 
 and ten under his charge the first year. His inborn 
 refinement, cultivation and gentlemanly bearing, to- 
 gether with his broad attainments and executive abil- 
 ity, won for him a wide influence here. 
 
 In 1 85 1 he was called to the pastorate of the Re- 
 formed Dutch Church at Owasco Outlet, near Au- 
 burn, N. Y. With a salary of less than three hun- 
 dred dollars, he endeavored to resuscitate a church 
 almost dead and raise money to erect a new edifice. 
 With his farm of seventy acres, the select boys' 
 boarding-school which he established, and his suc- 
 cessful church work, he became widely known as a 
 great organizer and leader. Here, as farmer, pro- 
 fessor and clergyman, he labored for eight years. 
 Inside of four years the new church was built, and 
 fresh interest and enthusiasm were everywhere man- 
 ifested. 
 
 At this time he labored unceasingly for the estab- 
 lishment of a woman's college. One of the earliest 
 
252 Pioneer Missionaries 
 
 steps taken to establish Elmira College — the first 
 chartered woman's college in America — occurred at 
 Albany in 1851. Mr, Brown was one of the incor- 
 porators, also chairman of the first executive com- 
 mittee, besides lending zeal for obtaining a site, ob- 
 taining contributions and planning the course of 
 study. A new era of education for women was now 
 inaugurated, and Mr. Brown was one of the fore- 
 most pioneers in the movement. 
 
 The Reformed Dutch Church had determined to 
 establish a mission in Japan. Always manifesting 
 the spirit of a brave pioneer and true leader, Samuel 
 Rollins Brown unhesitatingly accepted the call to go 
 to Japan. Many a man who had lived a half cen- 
 tury would not attempt such a great work in an un- 
 tried field, but he received his appointment with the 
 same consecrated spirit that had characterized his 
 previous life-work. 
 
 He sailed May 7, 1859. Just twenty-one years 
 before this he had sailed over the same waters with 
 his young bride for China. On the voyage he began 
 the study of Japanese, mastering two hundred and 
 fifty words and the art of writing a few characters. 
 His knowledge of the Chinese ideographs gave him 
 exceptional ability for more readily reading Japa- 
 nese. When they reached China and tarried a few 
 days, it gave him unspeakable pleasure to meet his 
 old pupils, many of whom now occupied high posi- 
 tions of trust and honor. 
 
Samuel Rollins Brown 253 
 
 On November 3, 1859, he reached Kanagawa. At 
 once difficulties were encountered. Thousands of 
 the natives were filled with suspicion. Christianity- 
 was accursed by the priests, who regarded it as a sort 
 of witch-like sorcery or satanic magic. Many na- 
 tives declared themselves ready to murder the "for- 
 eign devils," as they were called. Government of- 
 ficers called to ascertain if Mr. Brown had evil in- 
 tentions. Their suspicions were overcome by Mr. 
 Brown's tact and kindly manner. After a few weeks, 
 Mr. Brown was appointed chaplain to the American 
 legation. On Sunday, March 11, i860, divine ser- 
 vice was held in the American legation. This little 
 service was noteworthy in Japan's history of Chris- 
 tianity. Surely this was a stepping-stone to higher 
 work. 
 
 With zeal Mr. Brown studied the possibilities of 
 the ports, the character and customs of the people, 
 their religion, history and government. Prodigious 
 were his investigations and work relative to the Jap- 
 anese language and literature. Preaching services 
 after a time were daily held at his home. One of 
 his first projects was to erect a church edifice, and he 
 solicited one thousand dollars for this first Protestant 
 house of worship in Japan. While teaching and 
 preaching he was daily writing a book, to be called 
 "Colloquial Japanese." 
 
 Amidst the discouragements of those early months 
 there came many happy days. Upon one occasion he 
 
254 Pioneer Missionaries 
 
 received two hundred pounds sterling from Hono- 
 lulu, the first donation toward the coveted mission 
 chapel in this land. His heart was doubly gladdened 
 with the thought that such a contribution should 
 come from a land that but forty years previour- was 
 a pagan island. Again, he received a New Year's 
 present of a house and lot. This came from British, 
 American and Dutch friends. Everywhere he was 
 loved and respected. Unselfish and constant hos- 
 pitalities were dispensed from his home, which was 
 the social center for diplomatists, interpreters, mer- 
 chants, students, visitors, as well as the Japanese 
 callers. He grew to love these Japanese, and he 
 once said : "Had I a hundred lives to live over 
 again, I would give them all for Japan." 
 
 During the dark years of the Civil War in the 
 United States Mr. Brown was practically without 
 money. He then turned his attention to photog- 
 raphy, and was the first to give to this country 
 photographs of Japanese people, their costumes and 
 environment. 
 
 Political clouds gathered in Japan, and as there 
 was then no protection from the United States Gov- 
 ernment to Americans and missionaries at Kana- 
 gawa, and as orders had come from the Mikado to 
 close the ports and drive out the foreigners, Mr. 
 Brown removed to Yokohama. 
 
 In 1863 he had a class in the government school. 
 Teaching was rendered somewhat difficult at times, 
 
Samuel Rollins Brown 255 
 
 for here professional spies, or government inspect- 
 ors, were almost constantly in the room, expecting 
 to detect treason. Many of the students in this 
 school were grown-up men. After a time earnest 
 inquirers began to seek Mr. Brown, declaring that 
 neither Buddhism nor the doctrines of Shinto were 
 satisfying. The new and true light seemed dawn- 
 ing in the receptive minds of these Japanese. 
 
 Mr. Brown's work among the sailors was most 
 patient. One hundred signed the pledge of total 
 abstinence, and there were thirty communicants. He 
 was instrumental in opening a reading-room, a tem- 
 perance refreshment house and a place of prayer for 
 them. 
 
 His congregations increased in size. Of the one 
 hundred and eight British and eighty-five American 
 residents in port a large percentage attended these 
 services. Notwithstanding that the political situation 
 grew alarming, Mr. Brown pursued his work ; while 
 deceit and corruption increased, his efforts to allevi- 
 ate and minister to the suffering ones increased ; in 
 the face of the large fleet in the harbor, the fifteen 
 hundred men armed for war already in camp and the 
 nine vessels with added troops that were expected, 
 Mr. Brown dauntlessly, unflinchingly pursued his 
 grand work among the beggars, the oppressed, the 
 outcasts, the diseased and the fallen ones. 
 
 His faith was not shaken; his prayers were an- 
 swered, for the old order of discord and isolation 
 
256 Pioneer Missionaries 
 
 slowly began to change to unity and close nation- 
 ality. 
 
 In 1866 the missionaries rejoiced that they could 
 inform the world that one hundred men of the 
 higher class in Japan were to be taught in English. 
 A new light was dawning. Dr. Hepburn's Japa- 
 nese-English dictionary of forty thousand words 
 was nearly ready for publication. During the same 
 year the joyful word came from Yedo that Japa- 
 nese youth were now allowed to go abroad. Death 
 would not now be the punishment to such as should 
 go forth into other lands. The following year New 
 Brunswick, New Jersey, and Monson, Mass., be- 
 came centers for the education of Japanese in Amer- 
 ica. 
 
 One May day of 1867 Mr. Brown suffered a great 
 personal loss, caused by a most disastrous fire. His 
 home, its furnishings, his valuable library, his price- 
 less manuscripts, which were the result of long years 
 of patient research and exhausting investigations, 
 were in a moment swept away by the flames. At this 
 time, after eight years of unremitting labor, he de- 
 cided to visit America. 
 
 On his homeward voyage he reviewed his eight 
 years' work in Japan — thought of his one native 
 who had accepted Christianity. Yano Riw had, in 
 October, 1864, been baptized, this being the first 
 public baptism of a Japanese in his native land. 
 Other work had brought good and far-reaching re- 
 
Samuel Rollins Brown 257 
 
 suits, yet this ambitious man was ever striving for 
 higher attainments and greater work. While in 
 the United States his ever-present desire was to re- 
 turn to Japan and get the Bible translated and printed 
 in Japanese as soon as possible. 
 
 In 1869 the opportuinty came to return to the peo- 
 ple he loved. He accepted a call to become princi- 
 pal of a school at Niigata at a salary of three thou- 
 sand dollars. One of the thirty-six Buddhist tem- 
 ples had been secured for a temporary school build- 
 ing. The devotion of his pupils was touching. One 
 boy walked from Yokohama, a distance of two hun- 
 dred and eighty-four miles, to be with his old be- 
 loved teacher. When not teaching, Dr. Brown was 
 deeply interested in completing his standard version 
 of the New Testament. 
 
 In 1870 the authorities at Yokohama offered to 
 him the principalship of their new school. Many of 
 his pupils followed him after he began his new work. 
 In addition to the daily routine of multifarious du- 
 ties, he complied with an urgent request to preach. 
 With devoted zeal and fresh energy he aimed for the 
 consolidation of the Union Church. His influence 
 was wonderful and inspiring. On September 28, 
 1872, was held a notable convention of Protestant 
 missionaries in Japan. Dr. Brown was the leader 
 in the plan for the unity of Christian work in Japan, 
 for he ever advocated uniformity in modes and meth- 
 ods of evangelization. Six months previous to this 
 
258 Pioneer Missionaries 
 
 convention was organized the first native Protestant 
 Christian church in Japan; on March 10, 1872, nine 
 young men were baptized, an elder and deacon or- 
 dained, and the first administration of the Lord's 
 Supper in Japanese language took place among the 
 twenty-four members of the little church. In Tokio 
 money had been subscribed to build the Union 
 Church, and in July, 1872, it was dedicated. Dur- 
 ing this year the Gospel according to Mark, 
 in Japanese, was ready for circulation. An event- 
 ful year it was, a landmark in Japan's Christian 
 history. 
 
 Dr. Brown was a pioneer in raising up a native 
 ministry, for in 1873 the Japanese empire was open 
 to the religion of Christ, and at once plans were made 
 for training classes and theological schools. In order 
 to study for the ministry many of the Japanese young 
 men were compelled to be self-supporting. So great 
 was their earnestness and determination that they 
 became night-watchmen, gardeners, doorkeepers — 
 any position, no matter how lowly, was accepted by 
 these ambitious youths. 
 
 The increasing labors of organization, the con- 
 stant teaching, preaching, ministering and the ardu- 
 ous work of translation necessitated a rest, and in 
 1879 a final return to America. On this homeward 
 voyage the veteran missionary's heart was filled with 
 emotion and gratitude. For thirteen years he had 
 toiled at the unseen foundation work; for twenty 
 
Samuel Rollins Brown 259 
 
 years he had studied the language, and now the New 
 Testament was finally given to his people in Japan- 
 ese. His pupils had grown to be among the noblest 
 men both in China and Japan, and many of them 
 scholarly pastors. With keen gratitude he recalled 
 the second semi-annual meeting of the Presbytery in 
 Tokio in 1878, where there were three Japanese act- 
 ing pastors, sixteen missionaries, four evangelists, 
 twelve elders, and where thirteen bright, promising 
 men were licensed to preach the Gospel, six of whom 
 were his pupils. Now it was not a crime in Japan 
 to be a Christian, now the Gospel was free, now the 
 churches and believers were no longer molested, and 
 the thirteen churches with their eight hundred mem- 
 bers were a grand result of noble, patient work. 
 Surely his work had grown and ripened. Little did 
 he think that in 1902 over one thousand Chinese stu- 
 dents would be studying in the United States, Japan 
 and Europe. 
 
 On the occasion of the death of this grand 
 pioneer, on June 20, 1880, at Monson, Mass., two 
 great Eastern nations, as well as our own country, 
 lost a rare benefactor, an exceptional leader and a 
 great and noble man. 
 
REV. JAMES CHALMERS 
 
 BORN AUGUST 4, 184I. 
 DIED APRIL 8, 1 90 1. 
 
 The history of foreign missions, in all its pages, 
 offers no figure of a man who can be more truly and 
 aptly called a pioneer of missions than James Chal- 
 mers. There have been men who have distinguished 
 themselves in a greater degree as teachers, men who 
 could more successfully carry on work once started 
 and by patient, long-continued effort enlarge and 
 extend that work, but none have there been who were 
 more enthusiastic, more untiring, nor more success- 
 ful in preparing the way by opening new and un- 
 known fields than he. 
 
 James Chalmers was born in Ardreshaig, Argyll- 
 shire, Scotland, August 4, 1841. His parents were 
 humble people, but God-fearing, with ever a mind to 
 his careful up-bringing. When he was about seven 
 years of age the family moved to denary, near In- 
 verary. Here he attended school, and here also he 
 first came under the influence of the Rev. Mr. Meikle, 
 a man for whom he always afterward held the high- 
 est esteem, who was pastor of the United Presby- 
 terian Church, and whose Sunday-school he joined. 
 
 At the age of about fourteen he entered a law 
 
James Chalmers 261 
 
 office at Inverary. It was about this time that his 
 first great interest in foreign missions was aroused 
 by the reading in Sunday-school one day of a letter 
 from a missionary in the Fiji Islands. So power- 
 ful was the impression made upon him by this letter 
 that on the way home that day he stopped in a 
 lonely spot and, dropping on his knees, prayed that 
 God might make him a missionary to the heathen, 
 
 Chalmers' interest in religious matters some time 
 after this underwent a change. Repelled by the 
 hard and stern doctrines preached in those days, un- 
 able to accept the idea of a God of fear instead of a 
 God of love, and feeling himself not in sympathy 
 with the beliefs generally taught in the churches, he 
 for a time gave up attending church at all. So 
 changed did he become that, having fallen into bad 
 company, he was one of a party who had decided 
 once to break up some evangelistic meetings about 
 to be held in Inverary. Persuaded by a friend, how- 
 ever, to attend a meeting, he was deeply impressed, 
 and was soon converted through the efforts of his 
 old pastor. So complete was his conversion that he 
 began to conduct mission services himself. With a 
 renewal of his spiritual life there came an awakening 
 of the old desire to be a missionary, and he now, un- 
 der the direction of Mr. Meikle, began study with 
 that end in view. After about three years of study, 
 during which he was constantly engaged in mission 
 work, he was accepted as a candidate by the London 
 
262 Pioneer Missionaries 
 
 Missionary Society, and entered Cheshunt College 
 when about twenty-one to prepare for the foreign 
 field. 
 
 Chalmers' life in college was a hard struggle with 
 poverty. The London Missionary Society allowed 
 their students less money for the course than was 
 really necessary, and he Avas often hard pushed to 
 make both ends meet. However, his monetary 
 troubles did not affect his cheery disposition, and all 
 of his college friends bear witness to the fact that 
 he was the life of the little institution. Of an ever- 
 active physical make-up, he was apt to take more 
 pleasure out of a college prank or a trip on the New 
 River than in the routine of the class-room ; yet with 
 all his love of sport, he possessed a Christian earnest- 
 ness which never failed to impress all those with 
 whom he came in contact. 
 
 Leaving Cheshunt at the end of his second year 
 there, he spent a year in the institution at Highgate 
 conducted by the London Missionary Society for the 
 completion of his training. In 1865 he was married 
 to Miss Jane Hercus, a young lady of splendid Chris- 
 tian character, who proved an able helpmate to him 
 in his after work. A few months afterward, in Jan- 
 uary, 1866, he and his young bride set sail for Rara- 
 tonga, an island in the Cook group in Southern Poly- 
 nesia, which had been settled upon as the field of 
 their first labors. 
 
 That first voyage was as full of incident as any 
 
James Chalmers 263 
 
 told of in stories of adventure. After a series of 
 mishaps their ship, the missionary ship John Wil- 
 Hams, became a total wreck on the reef at Sav- 
 age Island. All were saved, and they finally arrived 
 at Raratonga in the ship of the piratical Captain 
 Hayes one year and four months after leaving Eng- 
 land. It is interesting to note the fact that Hayes, 
 a notorious desperado of the South Seas, was so im- 
 pressed by Chalmers' personality that he extended 
 every courtesy to the party, and was moved to say to 
 him, "If only you were near me I should certainly 
 become a new man and lead a different life." 
 
 The native Raratongan who carried Chalmers 
 ashore from the ship's boat asked him his name, that 
 he might call it out to those gathered there. Being 
 told, he called out "Tamate," and as Tamate he was 
 afterward known through the South Seas. 
 
 Raratonga is the largest and most beautiful island 
 in the Cook group. Its mountains, rising to a height 
 of three thousand feet, are surrounded by fertile val- 
 leys, clothed with a growth of chestnut, cocoanut, 
 breadfruit and banana trees. The blue waves of the 
 Pacific, constantly breaking over the surrounding 
 reef and rolling in to its sandy shore, add to the 
 general beauty of the scene. 
 
 Through the efforts of that great pioneer John 
 Williams, who went there in 1823, and of Charles 
 Pitman and Aaron Buzacott, who followed him, the 
 natives had been raised from a condition of fierce 
 
264 Pioneer Missionaries 
 
 savagery to a state of semi-civilization. They were 
 to a great extent law-abiding, and many had 
 been converted to Christianity, yet there remained 
 a vast amount of work to be done. Savagery, in- 
 deed, had been stamped out, but immorality still was 
 rife. 
 
 Though his desire had been, and still was, to go to 
 an absolutely new field, to work among people still 
 lost in the black depths of savagery, and though, as 
 he said, he was disappointed to find the Raratongans 
 civilized to such an extent, Chalmers plunged into 
 his work here with all the enthusiasm of his nature 
 and soon made his presence felt. 
 
 The greatest evil on the island was drunkenness. 
 The use of native orange beer and of spirits brought 
 there by unprincipled traders had become fearfully 
 extensive. Drink finds a ready and a rapid victim in 
 the savage, and Chalmers might well speak of this 
 as the curse of the island. Against it he waged a 
 vehement and never-ending warfare, and so persist- 
 ent and energetic were his efforts that in 1872 he 
 was able to write: "Strong drink still does some 
 harm, yet it is not nearly so much used as formerly. 
 The large meetings for drinking are now unknown. 
 In former days a drinking meeting on the Sabbath 
 would frequently number as many as four hundred." 
 
 Their life there was a happy one, though not at all 
 devoid of hard work. Mrs. Chalmers engaged in 
 active and efficient work, conducting classes of 
 
James Chalmers 265 
 
 women In Bible study, arithmetic and sewing, visit- 
 in the people in their homes, and in all things prov- 
 ing herself to be what Chalmers called her, "a whole- 
 hearted missionary." 
 
 Chalmers' time was filled up by his classes for the 
 training of native teachers, visits to the dififerent 
 stations on the island and preaching, drawing about 
 him and lifting up to a higher life a constantly in- 
 creasing number of natives, who grew to love their 
 Tamate with a love which ever after made him a 
 cherished figure in their memories. 
 
 But during all the years at Raratonga he was look- 
 ing forward, almost impatiently at times, to the day 
 when he might strike out for the lands where heath- 
 enism and savagery were rampant, to take the Gospel 
 of Christ to those who had never heard his name 
 and who knew not of his love for them. New Guinea 
 had long been the field he had looked to. New 
 Guinea, almost unknown save for a strip along the 
 coast, a coast fringed by treacherous reefs over which 
 the waves of a tempestuous sea dashed and 
 which seemed to forbid any attempt to reach that 
 shore, a land steeped in cannibalism and unspeakable 
 degradation, that was the land to which he had 
 longed to go. For the task of enlightening its gloom 
 with the light of salvation, he considered his work 
 at Raratonga but as a course of preparation. 
 
 Work had been begun there by native teachers in 
 1872, and Mr. and Mrs. W. G. Laws were established 
 
266 Pioneer Missionaries 
 
 at Port Morsby a little later, but it was not until 1876 
 that the London Missionary Society decided it was 
 wise for Chalmers to go. In May of the following 
 year, amid the tears of the simple natives and fol- 
 lowed by the prayers of scores whom they had taught 
 to pray, he and his wife sailed for the new field. 
 
 Far different from the law-abiding, peaceful peo- 
 ple of Raratonga were the people among whom they 
 were now to labor. Physically a fine race, the na- 
 tives of southeastern New Guinea exhibited a few 
 praiseworthy traits of character. Parents seemed 
 to care for children and children for parents, and 
 they were not addicted to drunkenness. They culti- 
 vated the soil, and some of them even cultivated flow- 
 ers. But if these traits indicated that they possessed 
 minds capable of being enlightened by the Gospel 
 and natures which might be affected by its teachings, 
 there were others which might well discourage any 
 attempts to uplift them. Murder was as common as 
 day, the taking of human life being in their eyes 
 a praiseworthy act. Honesty and respect for an- 
 other's property were unknown, every man being a 
 liar and a thief. Their religion was confined to a 
 slavish fear of evil spirits or a worship of spirits, ac- 
 companied by indescribable abominations. The 
 hideous practice of cannibalism was prevalent almost 
 everywhere. Such were the people to whom they 
 came, and to whose enlightenment they now pre- 
 pared to devote their lives. 
 
James Chalmers 267 
 
 Their first settlement was made at a point on the 
 bay lying between South Cape and Suan. Having 
 subdued the open hostility of the natives by exercis- 
 ing that wonderful power which he ever possessed 
 over them, Chalmers soon had a house built and 
 started in to make some impression on their hearts. 
 Though efforts toward friendship were not unavail- 
 ing, the work of conversion was yet a long way off. 
 Chalmers was told he could be a great chief among 
 them if he would take more wives; they were invited 
 to cannibal feasts, and one old savage, as a present, 
 cooked a portion of a human being. 
 
 These evidences of friendship were interspersed at 
 times by hostile attacks by some of them, in the hope 
 of looting their goods, but these attacks soon ceased 
 and Chalmers gradually gained an influence over 
 them which nothing could shake. He now began to 
 make visits in his little vessel to neighboring tribes, 
 and wherever he went he seemed to impress the na- 
 tives in a wonderful degree and seldom failed to 
 make friends of them. The one great secret of his 
 success in opening new fields was the genius he dis- 
 played in at once disarming the suspicions of the 
 people, and in almost immediately gaining their con- 
 fidence and respect. He possessed that quality of 
 personal magnetism which attracts people at once, 
 and his character was so upright and open that, 
 having gained a friend, he held him. This was true 
 of his dealings not only with the simple savages of 
 
268 Pioneer Missionaries 
 
 the South Seas, but also with all with whom he came 
 in contact. 
 
 During their stay at Suan teachers kept coming 
 from Raratonga, and many stations were estab- 
 lished along the coast. Chalmers would first visit 
 a point, select a suitable site, gain the good-will of 
 the natives, arouse their interest in gaining a knowl- 
 edge of the true God, and then establish there a 
 teacher to carry on the good work and build on this 
 foundation. 
 
 It is not within the scope of this article to tell of 
 the splendid, self-sacrificing labors of these patient, 
 hard-working Raratongan teachers. Partaking in 
 a measure of the enthusiasm and earnestness of their 
 leader, often giving up their lives as martyrs to the 
 cause, they offered an example of Christian service 
 in the early evangelization of New Guinea which 
 the Christian world should not lightly pass over. 
 
 At the end of two years the work at Suan was 
 sufificiently advanced to be left in care of a teacher. 
 Chalmers had made many trips along the coast, had 
 discovered and named many new places and had 
 established a number of stations. Mrs. Chalmers' 
 health had been poor for some time, and she had 
 gone to Australia for change. He had been look- 
 ing forward to a visit in England as a benefit for her 
 and for himself, and the arrival of Mr. Thomas Bes- 
 wick making this possible, he began to make prepara- 
 tions for it. But ere he could leave he received the 
 
James Chalmers 269 
 
 crushing news of his wife's death. This was a terri- 
 ble blow to him. Loving her dearly and having in 
 her not only a tender companion but an able and 
 fearless helpmate in that lonely land, her loss was 
 indeed a great one. 
 
 He now gave up all thought of returning to Eng- 
 land, but visited Australia for a time. He soon was 
 back at Port Morsby, where was to be established a 
 central station. One of his most important trips 
 was taken about this time — his visit to the natives of 
 Motumotu, a district on the coast some distance west 
 of Port Morsby. These people, especially fierce and 
 bloodthirsty, had waged a continual plundering war- 
 fare on their weaker neighbors, and so feared were 
 they that some tried to dissuade him from making 
 any attempt to visit them. Yet he went, and not 
 only was he received among them as a friend, but 
 when he told them that their warfares must cease, so 
 great was his power over them that they promised 
 to obey him, though it meant a complete change in 
 their manner of living. And they kept their promise. 
 
 Chalmers now began to be known throughout the 
 whole coast of southeastern New Guinea, and even 
 among tribes who had never seen him the name of 
 "Tamate" was uttered with a deep feeling of respect. 
 
 His time was spent in constant journeys to new 
 fields and new peoples. On these trips he passed 
 through a thousand perils from the ever-tempestuous 
 waters and at the hands of fierce savages, yet these 
 
270 Pioneer Missionaries 
 
 perils and escapes, which he forgot as soon as over, 
 he referred to simply as "the pepper and salt" which 
 gave zest to his further and greater efforts. Fa- 
 tigue and tropical fever w^ere as nothing so long as 
 there remained a human being on the coast who had 
 not heard the name of Christ. 
 
 In 1 88 1 Rev. W. G. Laws and Mrs. Laws arrived 
 at Port Morsby. Mr. Laws had spent some years 
 there previously, but had been on leave in England. 
 He took up active work again, and henceforth the 
 two men worked together. Chalmers, the pioneer, 
 discovering and opening new fields; Laws, the 
 educator, mastering and reducing to working form 
 the languages and training teachers for the work in 
 those fields. 
 
 The work was showing results. As early as 1882 
 Chalmers was able to write, after making a trip to 
 his old station at Suan: "For over two years there 
 have been no cannibal ovens, no feasts, no human 
 flesh, no desire for skulls. Tribes that could not 
 formerly meet except to fight now meet as friends 
 and sit down side by side in the same house, worship- 
 ing the true God." Well might he forget hard- 
 ships and be spurred on to further efforts when he 
 looked on that picture and remembered what he had 
 seen there at Suan only four years before. 
 
 In 1883 steps were taken toward the annexation 
 of southeastern New Guinea to the British Empire. 
 In April of that year the British flag was hoisted at 
 
James Chalmers 271 
 
 Port Morsby, and possession taken in the name of 
 the Queensland government. 
 
 In November, 1884, Commodore Erskine, with a 
 squadron of five vessels, arrived and carried out the 
 final proclamation of the protectorate. In these cere- 
 monies Mr. Laws and Mr. Chalmers took a promi- 
 nent part, helping to gather into Port Morsby the na- 
 tive chiefs, explaining the meaning of the whole 
 thing to them, and through their knowledge of the 
 country and people rendering invaluable aid. In Oc- 
 tober, 1888, southeastern New Guinea was formally 
 annexed and made a separate government, Sir Wil- 
 liam MacGregor being appointed administrator. 
 
 At last, after an absence of twenty years, Chal- 
 mers saw the way clear to return for a time to Eng- 
 land, and in August, 1886, he arrived in London. 
 His time while home was filled up by a round of 
 speeches. He had expressed some doubts as to his 
 ability as a speaker, but he had underestimated his 
 own power. Everywhere he was listened to with 
 rapt attention, and his story aroused marked enthu- 
 siasm. Not only was he in demand for missionary 
 gatherings everywhere, but he was called upon to 
 address the Colonial Institute and the Royal Geo- 
 graphical Society, his knowledge of the conditions in 
 New Guinea and his services as an explorer there be- 
 ing thus recognized. At his boyhood home he was 
 welcomed by the whole community, the Duke of Ar- 
 gyle and the Marquis of Lome joining them with 
 
2/2 
 
 Pioneer Missionaries 
 
 marked honor, and in Castle Park, at the request of 
 the Duke, he planted a tree near one planted by that 
 other great pioneer, Dr. Livingston. 
 
 In June, 1887, he sailed for New Guinea, visiting 
 on the way Adelaide, Melbourne and Sydney, ad- 
 dressing missionary meetings and geographical so- 
 cieties, and honored by invitations from many of the 
 chief dignitaries of those cities. In September he 
 was back at Port Morsby. Toward the close of 
 1888 Chalmers was married at Cooktown, Queens- 
 land, to Mrs. Harrison. This lady had been a girl- 
 hood friend of his first wife and he had known her 
 well in his earlier years. Her husband died while 
 he was in England. They renewed their old ac- 
 quaintance at that time, and before he left the coun- 
 try they were engaged. She was an excellent Chris- 
 tian woman, and entered into mission work with 
 all her heart. 
 
 Soon they were established at Motumotu, which 
 place Chalmers had decided to make his headquarters 
 and base for future operations to the westward. 
 Here in a rough house, surrounded by few of the 
 comforts she had been accustomed to, in the midst 
 of a savage people, his noble wife took up her work 
 with him. After accompanying him on his trips 
 and sharing with him the dangers of that stormy 
 sea, more often left alone in that lonely spot with 
 only a few friendly natives by her side, though suf- 
 fering almost constantly from fever, she never 
 
James Chalmers 273 
 
 wavered in her devotion to her work, and only gave 
 it up when it was seen that she must have a change 
 if her Hfe was to be saved. 
 
 In 1890 it was decided that they should make a 
 tour of the colonies and of the islands to the east- 
 ward, in the hope that not only would Mrs. Chal- 
 mers' health be benefited, but that a new interest 
 might be aroused in the work in New Guinea. They 
 spent some time in Australia, and sailed thence to 
 Samoa. It was on the voyage to Samoa that Chal- 
 mers met Robert Louis Stevenson, the novelist, and 
 it was then that a close friendship was formed that 
 ended only with the latter' s death. 
 
 Stevenson in one of his letters speaks of him as 
 "the man I love," and on many occasions pays trib- 
 ute to his splendid character in glowing terms. It 
 speaks well for Chalmers' power of impressing peo- 
 ple by his personality that this man of letters, up to 
 that time not greatly in sympathy with missionary 
 effort, should be led to say of him, "A man who 
 took me fairly by storm for the most attractive, 
 simple, brave and interesting man in the whole Pa- 
 cific." 
 
 Chalmers aroused great interest in the New Gui- 
 nea work among the native Samoan Christians, 
 and many teachers afterward went from there to join 
 him in that work. 
 
 From Samoa they went to Raratonga, the scene 
 of his first labors. The reception he received here 
 
274 Pioneer Missionaries 
 
 must have touched his heart to the very depths. The 
 simple people seemed beside themselves in the pleas- 
 ure of again seeing him, and with tears streaming 
 down their faces, in the excess of their emotion, they 
 even embraced his feet. When, with that genius for 
 remembering names and faces which he possessed, he 
 called all of his old friends by name their joy was 
 only increased. 
 
 In May, 1891, they were back at Port Morsby, and 
 soon were at work again at Motumotu. The Mis- 
 sionary Society had decided to take up active work 
 in the Fly River district, and Chalmers' efforts from 
 now on were all directed to that end. In March, 
 1892, Mrs. Chalmers, whose health would not allow 
 her to share with him the difficulties of the rough 
 work he was to undertake, sailed for England. Soon 
 afterward he was established at Saguane, at the 
 mouth of the Fly River. 
 
 His district now embraced the western part of 
 the south coast, and the islands of Torres Straits as 
 far as Murray Island. With his accustomed activ- 
 ity, he visited the stations under his care and con- 
 stantly explored new districts, made friends with 
 new tribes, established new stations. He wrote at 
 this time, "I dearly love to be the first to preach 
 Christ in a place." 
 
 In 1894 he left for England to take part in the 
 Centenary celebrations of the London Missionary 
 Society. His second visit was a repetition of his 
 
James Chalmers 275 
 
 first, so far as popular interest was concerned. In- 
 deed, he was in such great demand as a speaker that 
 his work in that Hne, together with the severe cH- 
 mate, for which his years in the South Seas had un- 
 fitted him, caused a breakdown, and for some time 
 he was seriously ill. 
 
 In January, 1896, he was back in Saguane at work 
 again. This place was to be his base for operations, 
 not only along the coast, but up the Fly River into 
 the interior. 
 
 Mrs. Chalmers joined her husband there in 1897 
 and resumed her work of teaching, but in 1899 her 
 health began to fail, and though she left there for a 
 time to recuperate on Thursday Island, upon her re- 
 turn she became steadily worse, and in July, 1900, 
 she took to her bed, never to arise. In October, Chal- 
 mers took her on board his little vessel, the Nine, 
 and set sail for the island of Daru, intending to get 
 on from there to Thursday Island and Sydney, but 
 when they reached Daru she was very low, and the 
 next day passed away. 
 
 Again left alone, no longer in the vigor of his 
 earlier manhood, suffering almost constantly from 
 fever, it is not strange that at this time he began to 
 have thoughts of a more quiet line of work. The 
 hardships which he had undergone, the exposures to 
 the fury of the sea and the fatigue of long tramps 
 on land, which he had been wont to regard so lightly, 
 while they had not affected his indomitable spirit, had 
 
276 Pioneer Missionaries 
 
 left their traces on his body, and he might well have 
 rested then. Yet he went on. 
 
 Rev. Oliver C. Tompkins had arrived in April, 
 1900, to take charge of the Straits Missions. Mr. 
 Tompkins was a man after Chalmers' own heart, 
 enthusiastic, active and of beautiful faith. 
 
 Chalmers was thus left free to devote all his efforts 
 to the work in the Fly River district. The work in 
 that district had been full of discouragements. The 
 natives were in many respects the most degraded he 
 had yet encountered, and it was long before any im- 
 pression had been made. But he was full of hope 
 for the future, and planned his efforts with as 
 much enthusiasm as his fever-racked system would 
 allow. 
 
 But his work was about over. On April 3, 1901, 
 Chalmers, accompanied by Mr. Tompkins, sailed 
 from Daru in the Nine, bound for the Fly River. 
 It was his last voyage. They decided to visit the 
 region at the mouth of the Aird River before going 
 to Fly River, and there, off Goaribari Island, they 
 anchored on April 7. The natives seemed espe- 
 cially hostile, surrounding the vessel in their canoes 
 threateningly, Chalmers induced them to with- 
 draw, promising to visit their village next day. 
 
 On the 8th he and Mr. Tompkins, with some of 
 the native mission boys, entered the whale boat and 
 saying they would return in half an hour, put in for 
 the shore. The boat was seen to land, start back 
 
James Chalmers 277 
 
 and then land again. That was the last ever seen of 
 the little part}'. The Nine lay to all day, and next 
 day ran along the coast some distance, but no trace 
 of the missing ones was seen. Then the crew sailed 
 back to Daru to report the terrible loss. 
 
 A governmental expedition was sent out in early 
 May to investigate the outrage and punish the per- 
 petrators of it. It was learned that several villages 
 were implicated, and the dubus, or public buildings, 
 of these were burned and their war canoes destroyed. 
 And it was ascertained that the party, having been 
 lured to a building, were there struck down with 
 clubs, that their bodies were then cut up, cooked and 
 eaten. 
 
 And so died Tamate by the hand of the degraded 
 savage for whom his heart yearned, for whose sake 
 he had braved death a hundred times over by sea 
 and by land, for whose uplifting the gentle, devoted 
 wife of his young manhood had given her life, and 
 for whose enlightenment the noble beloved compan- 
 ion of his later years had sacrificed hers — thus he 
 died. 
 
 But his work does not die with him. That work 
 which he started, and to which he devoted his 
 life, goes on. The seed which he first planted has 
 already borne fruit, and there are many harvests yet 
 to be gathered. Let those scores of villages along 
 that stormy shore, once the scene of all the abomina- 
 tions of savagery, now purified and civilized, be his 
 
278 Pioneer Missionaries 
 
 monument. Let those people, now raised from the 
 depths in which he found them, and who now wor- 
 ship the God whom he taught them to love, raise 
 up their voices and say whether Tamate's work was 
 in vain. 
 
 The remarkable success which marked Chalmers' 
 labors must be attributed to the enthusiasm he felt 
 for his work and his boundless faith in its ultimate 
 success. Strong physically, he allowed no obstacles 
 to dampen that enthusiasm, no danger to stand in his 
 way, and no disappointment, no discouragement 
 could shake his faith. 
 
 He loved his work and could not be turned from 
 it. Though offered governmental position, though 
 urged to conduct exploring expeditions, he stuck to 
 his mission of taking the Gospel to the savage, for 
 in that his heart and soul were wrapped up. Though 
 a man of beautiful faith and a man who believed to 
 the full in the power of prayer, he was yet a man of 
 action. Faith without action had no part in his 
 creed. Regarding a report that during the wreck- 
 ing of the Harriet on a reef near Cooktown he 
 had called all hands aft to prayer, he wrote to a 
 friend, "Utterly false. I believe in prayer, have 
 good reason to believe in it, but to call all hands aft 
 then would not be prayer, but simple, stupid fear. 
 Everyone on board was engaged getting sails in, and 
 afterward heaving on the hawser." 
 
 He was eminently a practical man. He had little 
 
James Chalmers 279 
 
 patience with those people at home who pictured a 
 missionary as a man in a frock-coat reading the 
 Bible to a crowd of natives from the prow of a row- 
 boat. His ideas were sometimes even too practical 
 to meet the approval of some, such as his defense of 
 the use of tobacco in trading and his theories as to 
 the amount of clothing natives should wear, but his 
 ideas and methods were those of a man of common 
 sense, who knew whereof he spoke. And in all his 
 labors, amid all his discouragements, the ideal which 
 guided him and spurred him constantly on, the 
 prayer in his heart was, "The world for Christ, and 
 for that let us strive." 
 
COLONEL JEROME D. DAVIS, D.D. 
 
 Born January 17, 1838. 
 
 The early days of Jerome Dean Davis were spent 
 at a pleasant home on a farm at Groton, in central 
 New York, about forty miles from Syracuse. Here 
 under the kind care of a good father and mother, 
 with plenty of wholesome food, sunshine and out- 
 door exercise, he grew to be a sturdy, bright boy. 
 At the age of eight he began to attend the district 
 school during the winter months; and already he 
 was able to make himself useful by assisting in the 
 work on the farm. Many were the homely but en- 
 joyable recreations of that generous country life, 
 and tenderly were they looked upon in after years. 
 
 The spring following his eighth birthday brought 
 great sorrow to the household in the death of his 
 mother, who had early taught him to pray. The 
 husband and children felt the blow bitterly. Life 
 for the family had run quite smoothly so far, but 
 now trials came thick and fast upon them all. Je- 
 rome was fond of his studies, and he showed a great 
 deal of courage and perseverance in mastering vari- 
 ous difficulties which blocked his way to a thorough 
 education. There were very few books obtainable, 
 
JEROME D. DAVIS 
 
Jerome D. Davis 281 
 
 and all that Jerome found in this line was in the 
 small library of the school. This meager collection 
 of books he devoured with avidity. Between the 
 years of eight and fifteen his time was equally di- 
 vided between farm work and brain culture, the 
 latter of a very rudimentary nature, as schools were 
 in that section very poor, with immature teachers. 
 
 During this period he became convinced of his 
 need of divine help, and he resolved to join the 
 Church, a determination he bravely carried out. 
 One Sunday morning, all alone, he presented him- 
 self before the Church for this purpose. 
 
 Unfortunately for all concerned, his father mar- 
 ried again, and the consequences proved fatal to the 
 peace of the family. Matters came to such a crisis 
 that a separation was determined upon, and the 
 farm was sold and the father started for Illinois to 
 make a new home at Dundee. Here Jerome began 
 the study of Latin and Greek, and, passing an ex- 
 amination necessary to the obtaining of a district 
 school, he entered on his duties as a schoolmaster, 
 not, however, relishing the old-fashioned system 
 of boarding around. 
 
 His father had bought a small house at Dundee, 
 near a sister's home, and Jerome generously aided 
 him. After quite a period of school-teaching he 
 decided to enter Lawrence University, a small col- 
 lege at Appleton, Wis. He had but a small sum of 
 money to depend upon. Matters were, however, 
 
282 Pioneer Missionaries 
 
 made a little easier for him by the offer of a scholar- 
 ship, and his examinations passed off satisfactorily 
 with the exception of the one in Greek. 
 
 Part of the time he boarded with the minister of 
 the Congregational Church in the place, and he ad- 
 vised yonng Davis to go to Beloit College, as the 
 advantages there were much to be preferred. Ac- 
 cordingly, in the spring of i860 he entered the 
 Freshman class at Beloit. But college days were 
 brief, and when the Civil War began, Jerome Davis, 
 at the time being home at Dundee, put his name 
 down on the list of the first volunteers to serve for 
 three years. He belonged to Company I, Fifty-sec- 
 ond Illinois, and his first experience of camp life at 
 Geneva was not a very agreeable one. At the out- 
 set of his army life he tried to do good by distrib- 
 uting a number of Testaments among the members 
 of his company and circulating the temperance 
 pledge. The regiment was ordered to St. Joseph, 
 Mo., and the uncomfortable experiences and 
 sufferings of that first long march were such as 
 could never be forgotten by the young soldier. At 
 Pittsburg Landing, in April, 1862, fifty thousand 
 troops were massed waiting to be organized. Prep- 
 arations were being made to advance upon Corinth, 
 Miss. 
 
 Our young hero had fallen sick several times, but 
 regained strength in time to keep with his company 
 during one of the hottest scenes of the war. He 
 
Jerome D. Davis 283 
 
 was appointed color-bearer, his regiment being 
 a central one, and his experiences in that capacity 
 were thrilling and his bravery marked. 
 
 At the battle of Shiloh he was severely wounded 
 in the left leg, and just able to bind up the wound 
 himself, he came very near being left to die on the 
 spot. But some of his comrades rushed back to his 
 assistance and carried him off from the horrible scene 
 of bloodshed. After weeks of illness and transpor- 
 tation from trains to steamers, he reached his home 
 at Dundee, 111., and a good aunt brought him safely 
 through this crisis. After his recovery he was able 
 to visit a brother at Homer, N. Y., and shortly after 
 learned of his promotion to the rank of second lieu- 
 tenant. He rejoined his regiment and spent the 
 winter at Corinth, living in small log houses which 
 the soldiers built for themselves. 
 
 By a strange chance, Lieutenant Davis during that 
 winter heard a lecture on Japan given by a 
 gentleman who had been a missionary many years. 
 During this period he visited the scene of his first 
 battle, and was the means of having the bodies of 
 those of his friends conveyed to their sorrowing 
 relatives. In the early part of the summer of 1863, 
 Lieutenant Davis was made acting assistant in- 
 spector-general on General Sweeny's staff, and he 
 was finally raised to the rank of lieutenant-colonel. 
 His regiment was ordered to join General Sherman's 
 army at Chattanooga, and they continued under the 
 
284 Pioneer Missionaries 
 
 same leader to fight bravely until the close of the 
 war. Strange to say, not a man was killed or 
 wounded in the company or regiment when it was 
 under the command of Colonel Davis. His military 
 career was crowned with success and honor. Now, 
 the war being over, he was free to follow the course 
 of study planned so long ago. He returned to Be- 
 loit College, took two years' study in one, and grad- 
 uated in July, 1866. Then he entered the Theo- 
 logical Seminary at Chicago. 
 
 In April of 1867 he applied for a license to 
 preach; it was granted, and he went to work in a 
 little village near Dundee. There were a few Con- 
 gregationalists there who held services in a hall, and 
 by dint of hard work and continual visiting 
 among the people he gained an audience and the 
 prayer-meetings filled up. Then came the question 
 of raising funds for a church building, and Mr. Da- 
 vis successfully secured $1,200 in subscriptions and 
 a grant of $500 more from the Church Building So- 
 ciety. After this good summer's work he returned 
 to the seminary and completed his course. He re- 
 ceived a call to a church in Illinois, but by what 
 seemed at the time an unhappy conjunction of 
 events he did not go there, but eventually settled at 
 Cheyenne, Wyo. Here he succeeded in raising 
 money to build a church and secured a grant of land 
 from the railroad company for the same, and also 
 for the parsonage. He himself furnished the 
 
Jerome D. Davis 285 
 
 money for the latter and built it with his own 
 hands. 
 
 He was married July 15, 1869, to Miss Sophia D. 
 Strong, and before the parsonage was erected she 
 returned with Mr. Davis to Cheyenne, and together 
 they suffered and labored over its completion. Mrs. 
 Davis, as a child and young lady, had resided in 
 Dundee, and her husband had been acquainted with 
 her from her school-days. The pluck of Mr. Davis 
 in putting up his house alone was much admired by 
 the villagers, and when Thanksgiving came they 
 were loaded with gifts from these kind friends. The 
 church was dedicated and $500 dollars raised to fur- 
 nish it, and the work continued to go on with more 
 or less success for two years and a half. 
 
 Hopes for a wider field of work were beginning 
 to assert themselves, and a conviction that the for- 
 eign field was the place for him came again and 
 again to Mr. Davis. 
 
 Several foreign missionaries visited the parish 
 and were entertained at the parsonage, among oth- 
 ers Dr. L. H. Gulick and Mr. and Mrs. Snow. One 
 more worker was needed in Japan, and toward this 
 field Mr. and Mrs. Davis' attention was especially 
 called. Moreover, one sad incident took place that 
 particularly determined Mr. Davis upon going to 
 work among the millions who were in the depths of 
 spiritual darkness. A poor Indian was condemned 
 to death, and this good pastor was the means of di- 
 
286 Pioneer Missionaries 
 
 recting him to the Saviour. After this his duty 
 to save others in as bad a condition as this helpless 
 soul seemed plainer than ever. So leaving the little 
 home and the people who had become very dear to 
 them, Mr. and Mrs. Davis started on a few weeks 
 of recreative travel in Colorado, then to Dundee, 
 111., and from there on to the meeting of the Ameri- 
 can Board at Salem, Mass. There Mr. Davis first 
 saw Mr. Neesima, of Japan, who came to him and 
 told him how glad he was to meet him and to learn 
 that he was going to his native country. 
 
 The journey to San Francisco and the voyage 
 from there to Yokohama seem to have been en- 
 joyable to Mr. and Mrs. Davis, and they arrived in 
 Japan in 1871. Mr. Davis was stationed at Kobe, 
 and here he lived for a time. Forty days after their 
 arrival at Kobe a little daughter came into the home 
 of the new missionaries. Great difficulty was ex- 
 perienced in securing a teacher of the Japanese lan- 
 guage, for the natives were afraid to be seen with 
 Christians. Mr. Davis greatly enjoyed a visit to 
 Kyoto to view the exhibitions of the beautiful 
 handiwork of the natives. In the summer the little 
 child of Mr. and Mrs. Davis became so sick that a 
 removal was necessary for a time to a picturesque 
 village called Arima. In the autumn of 1872 a 
 school for teaching English was opened in Kobe 
 and was prosperous, almost one hundred pupils 
 being in attendance. Christianity could not be 
 
Jerome D. Davis 287 
 
 taught openly, for edicts against it were posted 
 everywhere. There was httle or no Hterature to 
 help one learning the language, and after Mr. Davis 
 could write broken Japanese he got out, with help 
 of others, a tract of which 100,000 copies were cir- 
 culated. 
 
 At Sanda, Mr. Davis had an interesting class of 
 young men to whom he preached. In three places, 
 Kobe, Sanda and Osaka, churches were organized. 
 In the summer of 1875 great efforts were being 
 made by Mr. Neesima to open a school in Kyoto, 
 and finally permission was granted to Mr. Davis 
 to live in that city and work in unison with the 
 founder of the school. Immediately the Buddhist 
 priests sent an appeal to the Governor to have the 
 missionaries expelled. Finally the Governor gave 
 permission to them to teach Christianity in the 
 school under the head of moral science. Previously 
 the consent of the head of the Department of Educa- 
 tion had been obtained to open a Christian school in 
 Kyoto, and the institution was opened in Novem- 
 ber, 1874, in Mr. Neesima's house. Commencing 
 with a few pupils, it Soon increased to nearly forty 
 scholars. A piece of land was bought for a small 
 sum on which to locate the new school buildings, 
 which were dedicated September 18, 1875. Drs. 
 Taylor and Learned came to teach in the school, so 
 those who had borne the burden and heat of the 
 day were effectually sustained and enabled to over- 
 
288 Pioneer Missionaries 
 
 come all obstacles until a dozen fine college build- 
 ings were erected. These stand as a monument to 
 the life-work of Mr. Neesima and his associates. A 
 school for girls was successfully started and carried 
 on. In the summer of '76, Mr. Davis and family 
 and some others pitched their tents on Mt. Hiyet, 
 having received permission from the Foreign De- 
 partment at Tokio to spend three months there. 
 The Buddhists had temples on this mountain, and 
 the priests came and ordered the newcomers to with- 
 draw. By moving their tents back from the sacred 
 ground they were able to spend the summer in rest 
 and peace. 
 
 In 1878 Dr. Taylor was obliged to leave Kyoto 
 because refused permission to practice medicine. He 
 removed to Osaka. Mr. Davis, in 1877, had a hard 
 time in finding a new house for his family, and at 
 last decided to build, although he could command 
 only $75. He secured a lot and a house was 
 erected, and in this home many large and encourag- 
 ing meetings were held. 
 
 In June, 1879, the heart of Mr. Davis was cheered 
 by seeing fifteen graduate from the Theological De- 
 partment of the college. One great question was, 
 how to set these young men to work without more 
 money. Finally the American Board appointed the 
 missionaries on the ground as a committee of five 
 to manage evangelistic work, and a sum of $2,000 
 to carry it on with was forwarded. Previous to 
 
Jerome D. Davis 289 
 
 this three churches had been organized in Kyoto, 
 and shortly there were almost fifty places in and 
 about the city where Christianity was taught. 
 Work went on successfully in the college, and a lit- 
 tle church was built on the grounds of Mr. Nee- 
 sima's house. The New Testament was put into 
 Japanese, a weekly paper started in Kobe and tracts 
 and books prepared. 
 
 Mr. Davis was overworking, so a trip to China, 
 and later one through parts of Japan, were the 
 means of helping him through a critical time. On 
 the trip in Japan, Mr. Davis took the addresses of 
 booksellers and teachers in common schools, and on 
 his return sent out packages of books, tracts and a 
 copy of one of the Gospels to each of these individ- 
 uals. His health did not improve, so an entire 
 change of scene was decided upon, and with his 
 family he started for America by way of Europe. 
 They spent some delightful months in Italy, Switz- 
 erland and Germany, and then went on to England. 
 Coming to this country, Mr. Davis consulted physi- 
 cians, and found he needed complete rest more than 
 medicine. 
 
 He was invited to visit Beloit College, at which 
 time Mr. Davis received the degree of D.D. Later 
 he attended the Board at Portland, Me., and made 
 an effective speech upon the work in Japan and 
 some of the pressing needs incident to that work, 
 closing with an appeal for aid. Dr. Davis returned 
 
290 Pioneer Missionaries 
 
 later to Japan to continue the great work there so 
 successfully begun. 
 
 This heroic missionary met with the great sor- 
 row of his life in the death of his beloved wife on 
 April 6, 1886. This sorrow was soon followed by 
 the death of Joseph Neesima, LL.D., in 1890. But 
 the grand work which he was the means of estab- 
 lishing was bravely carried forward by Dr. Davis 
 and his associates. 
 
 Some years later, when a liberal element among 
 the natives came very near wrecking the institution, 
 succeeding for a time in driving out the Christian 
 teachers, the great college was brought back after 
 much toil and prayer by a few brave men, among 
 them none were more prominent than the soldier 
 who bravely carried the flag of his country at Shiloh. 
 
 In July, 1888, Dr. Davis married a missionary in 
 Kyoto, Japan, Miss Frances Hooper, who has con- 
 tinued to labor faithfully by his side to the present 
 time. 
 
 Dr. Davis, in addition to his work as a teacher 
 of theology, his many tours as an evangelist and his 
 work as an administrator, has found time to write 
 several volumes, his best-known book being the 
 life of Joseph Neesima, which has been printed both 
 in Japan and America. 
 
 When all the Protestant missionaries in Japan 
 held their great conference in Tokio in October, 
 1900, Dr. Davis was honored by being elected pres- 
 
Jerome D. Davis 291 
 
 ident. We cannot more fitly close this brief 
 sketch than by quoting a few words from his ad- 
 dress on this occasion : 
 
 "We have a message to this nation — because 
 Japan has made no effort to supply the moral needs 
 of the people, we should help this people to realize 
 that the living God is the only true basis of moral- 
 ity. We have a very important message to Japan 
 in helping her to realize that moral culture is an im- 
 portant part of education; that heart culture and 
 head culture should go on together. This nation 
 needs to realize that the secret of the greatness of 
 England and America is the fact that intellectual 
 and moral training have gone hand in hand. . . . 
 But still further, we need to help the Church in Japan 
 to stand firm and make no compromise in regard to 
 the true divinity of Christ." 
 
S. WELLS WILLIAMS, LL.D. 
 
 Born September 22, 1812. 
 Died February 16, 1884. 
 
 Samuel Wells Williams, the eldest of fourteen 
 children, was born in Utica, N, Y., September 22, 
 18 1 2. His father, William Williams, was of New 
 England stock and was prominent in the early his- 
 tory of that town, being editor of its leading paper 
 and one of the foremost in every movement tending 
 toward the welfare of the place. His mother, a 
 noble Christian woman, was a model of what a 
 mother should be. She was keenly interested in the 
 cause of missions, and it is told of her that on one 
 occasion, after hearing an appeal for that cause and 
 having no money with her to contribute, she wrote : 
 "I give two of my sons." And well was her prom- 
 ise fulfilled by two of her sons making their life- 
 work the uplifting of the heathen. 
 
 As a boy Wells was somewhat serious and of a 
 studious turn of mind, though not lacking entirely 
 in boyish spirits. This was probably due to the 
 influence of his mother, who brought her children 
 up in habits of industry, which kept them almost 
 constantly occupied in useful ways. He received 
 
rhiL f^dii 
 
 ' C "LVt- Cc^^v^) 
 
S. Wells Williams 293 
 
 his early schooling in different institutions in Utica, 
 and when about nineteen entered Rensselaer Insti- 
 tute at Troy, then in its infancy. His favorite study 
 was botany. He had been there but a few months, 
 however, when the way was opened for him to go 
 to China. 
 
 The American Board had recently opened a mis- 
 sion there, and William Williams was asked to 
 find a young man fitted to undertake the work of 
 conducting its printing office. He named his son, 
 Wells, and he, after meditation and prayer, accepted 
 the charge. He had gained some experience al- 
 ready in his father's office in the practical art of 
 printing. He now entered it again to perfect him- 
 self, so far as possible, and in April, 1833, after ap- 
 plying himself with all his energy to that end, 
 was ready to go. June 15 he embarked in the 
 Morrison, owned by that Christian merchant, Mr. 
 Oliphant, and October 15 anchored off Canton. 
 
 The attitude of the Chinese at that time toward 
 foreigners was such that a young man full of the 
 enthusiasm of youth for the work before him might 
 well feel discouraged. Foreigners were restricted 
 to a certain space without the city wall, and no Chi- 
 nese would hold any intercourse with them beyond 
 the demands of trade. In a letter written after- 
 ward Mr. Williams said: "At the date of my ar- 
 rival missions in China were regarded as directed 
 more to the foreigners living in it than to the 
 
294 Pioneer Missionaries 
 
 natives, which latter were to be influenced by the 
 way, as chances offered." In the same letter he 
 speaks of meeting the only convert secured up to 
 that time, saying : "Yet the work never looked oth- 
 erwise than hopeful to me, and this small beginning 
 produced no discouragement upon my mind; it 
 seems now sometimes as if it ought to have done 
 so." 
 
 Welcomed by the noble Dr. Morrison, and by Dr. 
 Bridgman, who had preceded him by three years, 
 he at once took charge of the printing office and be- 
 gan his grand career of usefulness. 
 
 His first years were spent in mastering the 
 language, in contributing to and printing the "Chi- 
 nese Repository," a publication intended to make 
 China better known, and in learning the habits and 
 characteristics of the people he was to benefit. His 
 keen mind was quick to comprehend the intricacies 
 of that language, which is so difficult of mastery 
 that it has been termed "an invention of the devil 
 to discourage missionary work," and he was soon 
 able to give valuable aid in revising and compiling 
 the different works issued by the mission. So great 
 was the native opposition to the work that the office 
 was for a period moved to the Portuguese settlement 
 at Macao. 
 
 An interesting incident of these early years was a 
 trip which he made with others in the Morrison 
 to Japan for the purpose of returning to their homes 
 
S. Wells Williams 295 
 
 seven shipwrecked Japanese sailors, and at the same 
 time of attempting to open up some intercourse 
 with that nation. Unsuccessful in both objects, 
 their ship having been fired upon at the two ports 
 visited, they were forced to return disappointed. 
 Mr. Williams now took up the study of the Japanese 
 language and accomplished the conversion of two 
 Japanese sailors, thus preparing himself for another 
 line of usefulness and sowing a seed which was to 
 bring forth a harvest later. 
 
 These early years of his life were memorable ones 
 in the history of China. With each aggressive act 
 of the European Powers the day drew nearer which 
 was to witness the final breaking down of Chinese 
 intolerance of the "Foreign Devil." In those events 
 he was not an interested spectator only, but an active 
 participant. The treaty of Nanking, signed in 
 1842, gave the island of Hong Kong to England and 
 extended to foreigners the right of residence at five 
 ports. The result was an influx of missionaries and 
 others, and at this opportune time the "Easy Les- 
 sons in Chinese," which he had compiled, was is- 
 sued. In 1844 he brought out his "English and 
 Chinese Vocabulary" and "A Chinese Commercial 
 Guide," the latter a revision of a work by Dr. Mor- 
 rison. These works were invaluable in gaining ac- 
 cess to the natives. 
 
 In 1844, Mr. Williams made a visit to this coun- 
 try. While here he published that great work which 
 
296 Pioneer Missionaries 
 
 to this day stands as a monument of his genius, and 
 is, perhaps, with later corrections, unequaled as a 
 study of China and her people, ''The Middle King- 
 dom." This book, with his other printed articles 
 and his lectures, gave him the standing of an au- 
 thority, and it was natural that later his services 
 should be sought by our government in its diplo- 
 matic relations with China. 
 
 It was during that visit to this country, too, that 
 he was married to Miss Sarah Walworth, of Platts- 
 burg. In September, 1848, with his bride, he was 
 in China again. 
 
 The year 1853 saw Japan, the "Hermit Nation," 
 open her ports to the ships of Commodore Perry. 
 It was then that Mr. Williams entered upon a new 
 line of work. Arriving in Hong Kong in April of 
 that year. Commodore Perry sought his services as 
 interpreter to the expedition, and Mr. Williams ac- 
 cepted the post. He was valuable, too, in other 
 ways than as interpreter. Botany was always his 
 favorite study, and he made valuable collections of 
 Japanese fauna and also of minerals, with notes on 
 the same. The success of the expedition is a matter 
 of history. To Mr. Williams, remembering his first 
 trip there ten years before, it must have been a 
 double pleasure to witness that success. 
 
 This expedition marks the beginning of a new 
 phase of Mr. Williams' life in China, for so favor- 
 able was the impression made by his services and his 
 
S. Wells Williams 297 
 
 abilities that in 1855 he was, largely as a result of 
 Commodore Perry's strong recommendation, ap- 
 pointed Secretary and Interpreter to the American 
 Legation in China. He hesitated at accepting this 
 post, being loath to give up active missionary work, 
 and only accepted provisionally, there having been 
 some discussion by the American Board as to the 
 advisability of giving up the printing office. In 1857 
 the office was destroyed, along with other foreign 
 buildings, by the natives, and this decided him. 
 Henceforth his work was in the diplomatic service. 
 In entering it, he never for a moment considered that 
 he was giving up mission work, but hoped rather to 
 be placing himself in a position to do even more for 
 that cause. 
 
 In the negotiations of 1858, following the fall of 
 the Taku forts and the advance of the Powers to 
 Tientsin, Mr. Williams took an active part, and 
 having in his heart the Great Cause, was instru- 
 mental in having inserted in the treaty the clause 
 granting the practice of Christianity. The follow- 
 ing 3^ear he accompanied the American envoy, John 
 E. Ward, to Peking, and shortly after the return of 
 that legation to Shanghai took leave of absence 
 and visited the United States again. While here 
 the Civil War broke out, and, showing that his in- 
 terest in the welfare of his own country had not 
 suffered by his years of absence, he seriously con- 
 sidered joining the army in some capacity. But 
 
298 Pioneer Missionaries 
 
 his work was in China, and in 1861 he was back 
 again. 
 
 The fall of Peking before the guns of the English 
 and French opened that capital to foreign legations, 
 and in 1862, with Anson Burlingame, now Minis- 
 ter, Mr. Williams came there. In the ensuing years 
 he became invaluable to his legation, and at the same 
 time was of the greatest help to the missionaries who 
 were establishing themselves in the country. 
 
 In 1868, Mr. Burlingame resigned to become 
 chief envoy in that mission which bears his name, 
 and J, Ross Browne, who succeeded him, remained 
 but a year. Mr. Williams' name was repeatedly 
 mentioned as the one fittest to stand at the head 
 of the legation. Secretary Seward is reported to 
 have said of him that he was "altogether too good 
 a man, too highly endowed and in all respects too 
 unexceptional to receive the appointment." In a 
 letter written at this time Mr. Williams says: 
 "Whether or no I should have taken the post as 
 Minister to China or from China is a question I am 
 never likely to be called upon to answer practically, 
 and its hypothetical answer comes to nothing. I de- 
 sire chiefly to do daily the things I am called on to 
 do and let the others wait till they come up," 
 
 In 1874, the dictionary, the result of almost con- 
 stant labor through eleven years, was issued. This 
 was considered an event in China, It was com- 
 mended wherever its value could be appreciated, and 
 
S. Wells Williams 299 
 
 was indeed, as Dr. Blodget says, "a treasury of 
 knowledge." 
 
 Failing eyesight led him in 1876 to tender his res- 
 ignation. In acknowledging its receipt, Hamilton 
 Fish wrote: "I feel that the service is losing one of 
 its most trusted officers, one whose name and repu- 
 tation have ever reflected credit upon the position 
 and the country, whose officer he was, and whose 
 high personal character will long be remembered 
 with respect and with admiration." His notifica- 
 tion of release from the State Department contains, 
 among other notable words of praise, the following : 
 "Above all, the Christian world will not forget that 
 to you, more than to any other man, is due the inser- 
 tion in our treaty with China of the liberal provision 
 for the toleration of the Christian religion." 
 
 October 25, 1876, exactly forty-three years after 
 the day he landed at Canton, he left Peking for the 
 last time, regretted by those in the diplomatic no less 
 than by those in the missionary circle. 
 
 He settled at New Haven, Conn., where he imme- 
 diately took his natural place in the intellectual life 
 of that university town. A chair of Chinese Lan- 
 guage and Literature was shortly afterward estab- 
 lished at Yale, which was offered to him, and though 
 his duties in that position consisted only in 
 delivering occasional lectures, he made his influence 
 felt throughout the LTniversity. He made numer- 
 ous contributions to current publications, not only 
 
300 Pioneer Missionaries 
 
 on Asiatic subjects, but on other questions of public 
 interest. In these closing years of his life, years sad- 
 dened by the death of his beloved wife in 1881, he 
 was occupied, too, in revising his "Middle King- 
 dom," a work which he managed to complete only 
 a few months before his death. 
 
 Not the least of the honors w^liich came to Dr. 
 Williams after his retirement from China was his 
 election to the presidency of the American Bible So- 
 ciety, a position most congenial to his tastes, and 
 one which he filled with great acceptance. A fine 
 portrait of him hangs on the walls of the manager's 
 room in the Bible House, New York. 
 
 His health began to fail two years before his 
 death, and though at times able to work with some 
 of his old vigor, he realized calmly that his end was 
 near. He was troubled with anaemia, and in Feb- 
 ruary, 1884, he became so weak that it was plain he 
 had but a little while to stay. Patiently he waited 
 the end, and on February 16 he quietly passed away. 
 
 His is a name that will live not only in the his- 
 tory of missions in China, but also in its diplomatic 
 history. Possessing a keen intellect, which made it 
 possible for him to accomplish great things, a 
 steady, persevering nature to carry out his plans, 
 he was also a practical man. But above all to be 
 admired was his Christian manhood, which led him 
 at all times to direct his talents and his energies to 
 the highest object and the noblest end — the upbuild- 
 ing of the Kingdom of his Master. 
 
KI.IAS KIIJO.S 
 
ELIAS RIGGS, D.D., LL.D. 
 
 Born November 19, 1810. 
 Died January 17, 1901. 
 
 "It is an unspeakable blessing to have been born 
 of pious parents, a blessing still enhanced if their 
 ancestors for generations have been of the same 
 character. This privilege was mine." Thus spoke 
 Elias Riggs, who was born November 19, 18 10, at 
 New Providence, N. J. His ancestors were among 
 the earliest settlers in the State, and his father was 
 pastor of a church in that town. 
 
 It was from his father, a man of scholarly tastes, 
 that he received his first instruction, and at a very 
 early age he gave indication of wonderful linguistic 
 abilities. When nine years of age he began the 
 study of Greek, at fourteen he had taken up He- 
 brew, a year afterward, at fifteen, he entered Am- 
 herst College, becoming a member of the first class 
 that entered after the college charter had been ob- 
 tained. 
 
 During his college course he applied himself, in 
 addition to the regular studies, to the mastery of 
 Hebrew, Syriac, Arabic, Chaldea and Modern 
 Greek, and produced an Arabic grammar and Chal- 
 dea manual. 
 
302 Pioneer Missionaries 
 
 He continued his course at Andover Theological 
 Seminary, and while completing his last year there 
 was invited by the American Board to join its mis- 
 sion in Greece. After some hesitation, owing to 
 his youth — he was but twenty-two — he accepted the 
 call, and September 20, 1832, he was ordained. 
 Two days previous to his ordination he was mar- 
 ried to Miss Martha J. Dalzell, of Mendham, N. J., 
 his able and devoted helpmate through fifty-five 
 years of Christian service. October 30, 1832, they 
 embarked at Boston in a little 180-ton brig, and 
 three months afterward joined Rev. Jonas King at 
 Athens. 
 
 For six years he labored in Greece, largely along 
 the line of educational work. He established a 
 school for girls at Argos which was successful, but 
 governmental restrictions made it advisable to give 
 up work in that country, and in 1844 he was trans- 
 ferred to Smyrna, Turkey, where he continued his 
 work among the Greeks settled in that city. 
 
 In 1844 he was assigned to the Armenian branch 
 of the Smyrna Mission, his principal service being 
 the great work of translating the Scriptures into Ar- 
 menian. This occupied the greater part of his time 
 and energy from 1845 to 1852. Of this translation 
 a native Armenian, a member of the Gregorian 
 Church, and a man of some literary note among his 
 people, Mr. L. Zartoumiam, wrote in 1901 : ". . . 
 His translation of the Bible laid the foundation of 
 
Elias Riggs 303 
 
 our modern Armenian. It still remains to me a mat- 
 ter for wonder how a foreigner could penetrate so 
 deeply into the spirit and construction of our lan- 
 guage as to bring it under rules, and give it almost 
 the final form of structure we are using to-day." 
 
 Transferred in 1853 to Constantinople, he was 
 for three years in charge of the Greek department, 
 and also an instructor in theology in the Bebak train- 
 ing school ; but by 1856 his labors had so affected his 
 health that a change was necessary, and that year he 
 returned to the United States. During the two years 
 of this, his only visit to this country, he was an in- 
 structor of Hebrew at Union Theological Seminary. 
 So successful was he in that capacity that he was 
 offered and urged to accept what one of his mission- 
 ary associates termed, one of the highest positions in 
 the gift of the Presbyterian Church in America — a 
 professorship in that institution. To a man of his 
 ability this offer might well have been tempting, but 
 the work to which he had devoted his life lay in 
 other lands. He himself afterward said : "I could 
 not have remained in America without doubts as to 
 the path of duty. ... I could return to my work in 
 the mission without any such doubts." 
 
 Upon his return to Constantinople he entered 
 upon a work which was to open the Word of God 
 to still another people, the translation of the Bible 
 into Bulgarian, another language he had completely 
 mastered. This translation was issued in parts as 
 
304 Pioneer Missionaries 
 
 finished, and the complete edition was issued in 
 1871. 
 
 In 1873, the American and British and Foreign 
 Bible Societies, seeing the need of a Turkish trans- 
 lation of the Bible which, intelligible to the mass of 
 the people, would yet be acceptable to educated 
 Turks, appointed a committee to make such a trans- 
 lation. Its members were Dr. W. G. Schauffler, 
 Rev. George F. Herrick, Rev. Robert Weakley and 
 Dr. Riggs. Dr. Schauffler withdrew in a few 
 months, but the others continued, and in 1878 the 
 work, which has become the standard, was issued in 
 both Arabic and Armenian character. 
 
 During all these years of translating Dr. Riggs, 
 in addition, produced numerous tracts, school books 
 and devotional books, and edited and contributed to 
 religious publications. He also brought his master- 
 ly command of languages into play in another and 
 peculiarly fitting way, and produced hymns in Greek, 
 Bulgarian and Armenian. Some of these were 
 translations; but many were entirely original, giving 
 evidence not only of his perfect command of those 
 languages, but expressing a nobleness of thought 
 and gentleness of nature which were characteristic 
 of the man. He produced during his life, either as 
 translations or originals, no less than four hundred 
 and seventy-eight hymns in the Bulgarian language. 
 
 In 1887 his beloved wife, his companion for so 
 
Elias Riggs 305 
 
 many long years, passed away. Aged now, but 
 with a mind clear and imdimmed, he continued to 
 work, and in these closing years prepared in Bul- 
 garian a Bible Dictionary and a complete commen- 
 tary on the New Testament. Regular habits of 
 work and exercise through life enabled him to pro- 
 long his career of usefulness long after most men 
 would lay down their work, but January 17, 1901, 
 he passed peacefully to his rest. 
 
 Up to his last days he continued to be an adviser 
 and an inspiration to his younger and more active 
 associates. At his death he was ninety years of age. 
 He was the oldest living missionary of any denomi- 
 nation, and was the oldest living graduate of Am- 
 herst College. 
 
 Dr. Riggs' life was indeed a long and a useful 
 one. Endowed with remarkable intellectual pow- 
 ers, he devoted all his abilities to the highest end. 
 He was, perhaps, the greatest linguist in the mis- 
 sion field. He had a fair working knowledge of 
 twenty languages and was a master of twelve. He 
 was perfectly familiar not only with those tongues 
 into which he translated, but had, too, a perfect 
 knowledge of those ancient languages from which 
 he translated the Bible. In addition, he was fairly 
 familiar with all the principal modern languages. 
 
 Though a great scholar, and, like most scholars, 
 of a somewhat retiring disposition, he was always 
 
^o6 Pioneer Missionaries 
 
 keenly interested in what was going on about him. 
 To the end of his Hfe he had a pleasant word and 
 cheery smile for all who came near him. 
 
 The value of Dr. Riggs' services may, in a mea- 
 sure, be comprehended when it is stated that, count- 
 ing his revisions of parts of the Old Testament in 
 modern Greek, there are four nations reading the 
 Word of God as he translated it for them. Dr. Her- 
 rick says : "The homes, the schools, the churches 
 where Dr. Riggs' translations of the Word of Life 
 are read, and where the hymns he has translated are 
 sung, are numbered by the ten thousands, and ex- 
 tend from the Adriatic to the Persian Gulf, from 
 the snows of the Caucasus to the burning sands of 
 Arabia." 
 
 It was permitted him to live to see in part the re- 
 sult of his work, and some feeling of satisfaction 
 must have been his in the thought of those sixty- 
 nine years of missionary life so well spent. 
 
 A feeling of satisfaction must have been his, too, 
 in seeing his children following in the work nearest 
 his heart. His surviving children are Rev. Edward 
 Riggs, D.D., of Marsovan Theological Seminary; 
 Rev. James F. Riggs, D.D., of East Orange, N. J. ; 
 Rev. Charles Riggs, formerly of Central Turkey 
 College, now of Canfield, Ohio; and Mrs. Margaret 
 R. Trowbridge, widow of Rev. T. C. Trowbridge, 
 D.D., late president of the Central Turkey College. 
 Five of his grandchildren are missionaries in Tur- 
 
Elias Riggs 307 
 
 key, and one of them is president of Euphrates Col- 
 lege, Harpoot. 
 
 In writing of this venerable missionary Rev. 
 Henry O. D wight, LL.D., who was associated with 
 him for many years, says : "But where younger men 
 failed he still found strength to work on. A clock- 
 like regularity of life, controlling hours of work and 
 of sleep, quantity of food and of recreation or ex- 
 ercise, kept his feet from many pitfalls into which 
 less controlled workers fall. This secret of the pro- 
 longation of his intellectual and physical powers was, 
 after all, but a part of his absolute devotion to God — 
 the controlling force in all his actions. In the midst 
 of perplexities worry was unknown to him. In af- 
 flictions such as cannot fail to come in so long a 
 life, his sorrow could never be comfortless grief. 
 Nothing, however terribly harrowing to his feel- 
 ings, could shake for an instant his hold upon the 
 fact that the director of all his affairs was the Om- 
 niscient God, and that God was his Father." 
 
REV. CHRISTIAN FRIEDRICH 
 SCHWARTZ 
 
 Born October 26, 1726. 
 Died February 13, 1798. 
 
 Among the many gifted and heroic men who have 
 devoted their Hves to the cause of missions in India, 
 none have met with more distinguished success than 
 Christian Friedrich Schwartz. For years Schwartz 
 prosecuted his work in obscurity with but few rays 
 of encouragement to cheer his way. In time, how- 
 ever, his faith and zeal, his integrity and benevo- 
 lence, his sincerity and purity of life won a hearing 
 for his message, and he was rewarded at last by a 
 larger place in the hearts of the Hindoos than per- 
 haps any other European has ever obtained. 
 
 Christian Friedrich Schwartz was born in Son- 
 nenburg, Germany, October 26, 1726. His mother, 
 who died while he was an infant, consecrated him in 
 the presence of her husband and minister to the 
 service of God. He was much under the influence 
 of religious impressions, and was a serious and well- 
 disposed boy. When twenty years of age he en- 
 tered the University of Halle, where he won the 
 friendship of one of the professors, Herman 
 
CHKlsriA.N I- KlKliKII'H Sc'HWAKTZ 
 
Christian Friedrich Schwartz 309 
 
 Francke, a warm and generous supporter of the 
 missionary cause. 
 
 While in the University, Schwartz was appointed 
 to learn the Tamil language, in order to superin- 
 tend the printing of a Bible in that language. The 
 proposed edition was never published, but his faith- 
 ful labors were not thrown away, for his linguistic 
 talents led Professor Francke to propose to him that 
 he go to India as a missionary. The suggestion 
 was favorably considered by the ardent and gifted 
 student, although in doing so he was obliged to de- 
 cline an important position in the ministry at home. 
 
 He was ordained at Copenhagen and embarked 
 from London, January 21, 1750, and reached Tran- 
 quebar, the seat of the Danish Mission, in July of 
 the same year. In four months he had preached 
 his first sermon in the Tamil, an achievement which 
 probably has never been equaled by any other mis- 
 sionary in India or elsewhere. 
 
 From the inception of his work he devoted much 
 time and effort to the religious instruction of the 
 youth. In his educational work, both religious and 
 secular, he was very successful. During his sec- 
 ond year in India four hundred persons whom he 
 had instructed, many of them students in his school, 
 were baptized and received into the Church. This 
 was a remarkable ingathering, when we consider 
 that he had only been on the field a few months. 
 
 In 1760 he spent several months in Ceylon, 
 
3 1 o Pioneer Missionaries 
 
 preaching with great effect. Both in India and 
 Ceylon he was everywhere received with marked re- 
 spect, for the Hindoos could not but admire the 
 beauty of his life. He was not discouraged, al- 
 though his preaching did not always win souls. 
 'The fruit," he said, "will perhaps appear when I 
 am at rest." He had, however, the pleasure of see- 
 ing some portion of it ripen, for a number of 
 churches grew gradually up under his care, one of 
 them requiring an edifice that would accommodate 
 two thousand souls. It is said on high authority 
 that not fewer than eight thousand persons were re- 
 ceived into the churches which he founded during 
 his ministry of fifty years in India. 
 
 For sixteen years he resided at Tranquebar, a 
 member of the Danish Mission, but in 1766 he trans- 
 ferred his services to the Society for Promoting 
 Christian Knowledge, with which he continued to 
 the end of his life. 
 
 In 1765, he had established a church and school at 
 Trichinopoly, and in that city he now took up his 
 abode. To his taxing duties as a missionary was 
 now added the office of chaplain to the garrison of 
 British soldiers, for which he received a salary of 
 £100. The first year he devoted the entire amount 
 which he received from the government to the 
 building of a mission house and school, and after- 
 ward he gave the larger part of it for the relief of 
 the poor and various lines of charity. In twelve 
 
Christian Friedrich Schwartz 3 1 1 
 
 years Schwartz had baptized 1,238 souls in the city 
 of Trichinopoly, not to speak of many others who 
 received the Gospel message from his lips in other 
 places. 
 
 He was greatly aided by some of his students, 
 who went forth as teachers and preachers among 
 their own people. "The Catechists," he says, ''re- 
 quired to be daily admonished and stirred up, other- 
 wise they fall into indolence." He therefore gath- 
 ered each morning all who were near enough for 
 training in doctrine and methods of teaching and 
 preaching, and then would send them out into the 
 neighboring villages, meeting them again in the 
 evening to hear the report of their labors. The 
 methods of Schwartz in the use of native helpers, 
 with but slight change, continues in the mission 
 work in India up to the present time. 
 
 In 1776, Schwartz founded a new mission at Tan- 
 jore, where he spent the remaining twenty years of 
 his life with the same zeal and practical wisdom 
 which characterized all his efforts in India. In this 
 center of the Hindoo religion, where was located the 
 finest pagoda of India, he was not without success. 
 In 1780, after four years of devoted service, his 
 heart was cheered by seeing two churches estab- 
 lished in this city. It was at this time he was re- 
 quested to act as an ambassador to treat with Hyder 
 Ali of Mysore, who had refused to receive an em- 
 bassy from the English, whom he distrusted. 
 
312 Pioneer Missionaries 
 
 The haughty Mohammedan said : "Send me the 
 Christian," meaning Schwartz. "He will not de- 
 ceive me." Urged by the English Government, he 
 undertook with great reluctance this important, but 
 extremely delicate, task. By his efforts Cuddalore 
 was saved from destruction, and he was given the 
 privilege of going everywhere, protected alike by 
 English and Hindoo. The misery caused by the war 
 was very great. "Numbers perished of w^ant and 
 disease; corpses lay unburied; the bonds of affec- 
 tion were so broken that parents offered their chil- 
 dren for sale." Through all this trying season, 
 which continued for three years, the heroic mis- 
 sionary divided his time between the work of 
 preaching to the dying and in efforts of practical 
 philanthropy, especially in providing food for the 
 starving, thus saving thousands of lives. 
 
 In 1783, Schwartz's friend, the Rajah of Tan- 
 jore, lay at the point of death. Being childless, he 
 had adopted a young boy, Serfogee, as his successor, 
 a practice recognized by the Hindoo law. Calling to 
 his side the devoted missionary, the only one to 
 whom he was willing to entrust his son, he said : 
 "Into your hands I deliver the child." Schwartz 
 accepted the charge with reluctance, but under his 
 wise instruction the young prince was reared to 
 manhood and established in possession of his in- 
 heritance. He repaid these fatherly cares with a 
 filial affection, and long after the death of Schwartz 
 
Christian Friedrich Schwartz 3 i 3 
 
 testified both by word and deed his regard for the 
 memory of the great missionary. 
 
 After a protracted illness, on the 13th of Febru- 
 ary, 1798, this "Apostle of the East," as he was 
 called, expired in the arms of two of his devoted 
 native converts. Bishop Heber, who "followed in 
 his train," in writing of the noble missionary, says : 
 "Of Schwartz and his fifty years' labor among the 
 heathen, the extraordinary influence and popularity 
 which he acquired, both with Mussulmans, Hindoos 
 and contending European governments, I need give 
 you no account, except that my idea of him has been 
 raised since I came into the south of India. He 
 was really one of the most active and fearless, as he 
 was one of the most successful, missionaries who 
 have appeared since the Apostles." 
 
 The slab on his grave in the chapel at Tanjore 
 says, in part: "His natural vivacity won the affec- 
 tion, as his unspotted probity and purity of life alike 
 commanded the reverence of the Christian, Moham- 
 medan and Hindoo. The very marble that re- 
 cords his virtues was raised by the liberal affection 
 and esteem of the Rajah of Tanjore, Maha Raja 
 Serfogee." 
 
 THE END. 
 
Date Due 
 
 m 2JSttP 
 
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